holy quran

The present study aims to examine the relationship between the foundations and principles of the National Curriculum of the Islamic Republic of Iran and the concept of monotheistic self-knowledge among students. This examination seeks to propose an optimal curriculum that facilitates scientific, rational, faith-based, practical, and ethical connections between students and themselves, ultimately leading to self-knowledge, the recognition of God, self-purification, a virtuous life, and divine closeness. Accordingly, through the method of documentary content analysis, the study first defines the concept of monotheistic self-knowledge and the National Curriculum. It then analyzes the extent to which the principles and foundations of the National Curriculum overlap with the concept of self-knowledge based on the Qur'an and hadiths. Furthermore, recommendations are provided for an optimal curriculum from the perspective of monotheistic self-knowledge for students. Given that the National Curriculum document states that "the National Curriculum, as one of the main subsystems of the Fundamental Transformation Document and as a comprehensive learning roadmap, paves the way for a holistic, extensive, and profound transformation in educational concepts and content," it is therefore essential to create opportunities for moral flourishing. This can be achieved by guiding students through stages of action imbued with heartfelt faith, inspired by profound reflection on the self and immersion in the knowledge of their Creator. It is crucial to foster the acquisition and mastery of authentic criteria of monotheistic self-knowledge within the hearts of children, adolescents, and youth so that these principles manifest in their real lives.

This study aims to identify the educational and developmental realm and determine its educational components based on the model of tolerance and forbearance derived from the Quran and Nahj al-Balagha. The study was conducted using a qualitative approach, employing the grounded theory methodology for model design. The research domain included all verses of the Quran and sections of Nahj al-Balagha, including letters, sermons, proverbs, and more. The analysis of the research domain was carried out gradually based on keywords and recurring words related to the topic, with a focus on appropriate Persian and Arabic keywords such as tasāhul (tolerance), tasāmuh (forbearance), sahla (ease), samha (leniency), al-tasīr (facilitation), al-tasāhul (tolerance), al-suhūlah (simplicity), āsnī (ease), ‘afw (forgiveness), līn (gentleness), mudārā (tact), and soft-heartedness. This process continued until theoretical saturation was reached. For reviewing theoretical and research backgrounds, a library-based method and note-taking tool were employed, ensuring the fulfillment of alternative validity and reliability criteria based on trustworthiness, credibility, and dependability. Data analysis was conducted using the Glaserian method (open, selective, and theoretical coding). The findings presented the model of tolerance and forbearance in the educational and developmental realm, incorporating four educational domains: faith and worship, education and development, social relations, and individual ethics, all aimed at the nurturing and development of humanity. Based on the findings, the educational and developmental components of this model include: advice with a focus on tolerance, gentle counsel through storytelling, flexibility in educational methods, nurturing the educational environment, introducing a model of gentleness, and teaching with love. These components can serve as a new guide to transform schools into beloved places, fostering an atmosphere of affection.

Organizational culture plays a crucial role in shaping the identity of an organization and, consequently, that of a nation. While society is influenced by various economic, political, industrial, and military factors, a strong and effective culture is essential for establishing a distinct identity. At the core of organizational culture are the mental images individuals uphold, which symbolize a face of authority. In this context, authority is synonymous with efficacy. These mental images affect emotions, assessments, interpretations, communication patterns, choices, and decisions. They serve as cognitive representations that shape and empower behaviors. Understanding these mental images is imperative for guiding organizations towards excellence. Universities can achieve this excellence by appointing the most suitable candidates for each position based on these mental images. This study seeks to analyze concepts within the university education system and align them with the principles of the Holy Quran, facilitating the incorporation of a competence-driven organizational culture in the nation's universities.

This research employed an interpretive paradigm within Glazer's Grounded Theory methodology, involving unstructured interviews with 35 full-time faculty members from public universities in the country. The interviews were purposefully conducted in alignment with relevant verses and traditions, often spanning multiple sessions for in-depth exploration. The participants included three distinguished professors, twelve full professors, fourteen associate professors, and six assistant professors, all possessing more than ten years of professional experience. The interviews generated primary themes identified through an open coding process, resulting in the extraction of categories.

This study aimed to improve a competency-based organizational culture by identifying six components in the enhancement dimension and seven in the return images of this culture within universities.

The general model is approved, which can be used and exploited in the form of circulars and regulations, a theoretical and practical solution for all universities looking for a competence-based organizational culture.

Faith-based education aims to shape fundamental understandings of human life and beliefs through the teaching of religious teachings. In recent decades, a significant concern has been providing suitable epistemic content to foster transformative faith experiences among learners. Within the context of Islamic education, efforts have been made to develop epistemic plans. However, these plans need reconsideration from two perspectives: First, they often remain confined within limited thought paradigms, failing to engage emotions and sentiments effectively, and thus not leading to behavioral transformation. Second, they lack a substantial divine dimension, making it challenging to attribute them directly to revealed texts.In this context, among the scholars, Ali Safai Haeri has addressed these concerns. He has developed an epistemic plan that begins with core religious teachings and extends to the necessary criteria for decision-making in various life situations. Notably, hedraws inspiration from Quranic literature in his work titled “A Merchant’s Perspective on Human Life.”This study employs a descriptive-analytical method to extract his epistemic framework, focusing specifically on essential religious teachings such as “knowing man and his dignity,” “knowing Allah and His Greatness and Mercy,” “knowing humanity’s role in existence,” “Belief in the Afterlife,” and “knowing the role of prophets and Imams in guiding man.” By integrating insights from the Quranic concept of “trade,” the resulting epistemic content takes on a fresh perspective.

Human beings are calculative creatures! Our lives, with their countless choices and actions, are a series of transactions. Therefore, it is logical to expect us to be prudent in this regard!Generally speaking, the nature of any trade can be summarized in four components: what we give (inputs), what we receive (outputs), the needs or desires that drive us to engage in trade (needs or desires), and finally, the party with whom we trade (buyers). Consequently, a calculative person must accurately understand these four elements in every transaction to ensure the correctness of their trade.Inputs: In comparing myself to other beings—such as animals, trees, and stones—I find, in addition to the common talents (capital) I possess, I have unique abilities such as thinking, reasoning (intellect), free will, choice, and conscience, which they lack. Therefore, I (the human) am more capable and, as a result, more efficient than they are. Additionally, by carefully observing the interaction among my abilities, I realize that they function like the letters of the alphabet. Consequently, despite the limitations of each, their interaction makes their efficiency/value infinite and unlimited. Thus, the precise measure of this capability/efficiency is obtained.Needs/Desires: From the existence of additional human talents, we can infer the continuation of life (existence of other worlds), even if only as a possibility. These abilities are meant for those realms, much like how we infer from observing a fetus in the womb. Since the extent of human ability (efficiency) is infinite, continuing this path implies an infinite journey. This long and infinite path that we hypothesize for humans will bring about needs, and since this path is infinite, undoubtedly, its needs will also be immense.Outputs: The calculative human must trade with their talents/capital and cultivate them to properlymeet their immense needs on the long journey ahead. Naturally, we will seek a buyer who can cultivate our infinite capital.Buyers: We face various buyers such as the “soul,” the “world,” and “people.” However, all of them either have less capital than us, like the world and the soul, or are on the same level as us, like people. Therefore, they cannot be our trading partners because they cannot increase our capital; instead, they diminish it, causing us to lose what we have.At this stage, a question arises: Is there a superior buyer worthy of trading with humans? The “comings and goings of abilities and inabilities” and the “existence of a set of unwanted limitations” in humans indicate that none of these events occur by his will. He is bound by this situation, and there must necessarily be a ruler who orchestrates these comings and goings and limitations. Careful consideration of the concept of “ruler” reveals that a ruler cannot be bound (non-subjugation). From non-subjugation, we can infer the attributes of “self-sufficiency” and “limitlessness.” The ruler’s self-sufficiency also implies “non-composition.” Similarly, the ruler’s limitlessness can guide us to “uniqueness,” “encompassment,” “presence,” “knowledge,” “power,” and so on. Additionally, if we accept the ruler’s self-sufficiency, we can also consider the ruler to be “beneficent” and “merciful.” These combined attributes indicate that the ruler can be the buyer of our capital because none of the deficiencies and shortcomings of previous buyers exist in the ruler.

Method of Trade: 

To trade with the ruler, our actions must have three characteristics: Firstly, they must be for the ruler (intention). Secondly, they must be in the manner and method that the ruler desires (tradition). Thirdly, in cases of conflict between actions (the ruler’s desires), the most important one should be prioritized (importance).To achieve “tradition,” among the possible ways (“instinct,” “revelation and inspiration to each individual,” “sending a book for everyone,” “appointing an intermediary and guide”), only the third way is undeniable. To verify the claimants, we can use five characteristics: “knowledge of what I do not know,” “freedom from attractions,” “kindness towards me (human),” “ability to perform miracles and miraculous deeds,” and “information provided by previous guides.”

This study aimed to present the fundamental teachings of religion using an innovative and novel method. The main structure of the paper was built based on the pillars of trade (input or capital, output, need or desire, buyer) and developed over ten steps. In the first and second steps, preliminaries about the “nature of trade in human life and the factors of human loss in it” were discussed. In the third and fourth steps, under human capital, the “human talents and their greatness and their incompatibility with worldly goals” were highlighted. The fifth and sixth steps were dedicated to the “continuation of human life (the afterlife) and the immense needs it entails.” Steps six to eight, under the pretext of discussing buyers, explained “knowing God and His distinguishing attributes by moving beyond the soul, people, and the world”. In the last two steps, under the method of trading with Him, the “path to reaching Him” and the “divine proofs and ways to identifying them” were discussed.In summary, as previously mentioned, this plan has two advantages compared to many similar plans. First, in choosing the format and language of the discussion, it is Quran-based. Second, the knowledge it conveys is not abstract; rather, it is belief-forming and emotion-evoking, a feature that relates to the tangible and perceptible nature of the concept of “trade” for humans.

The field of education is one of the broadest fields of public administration in the country, and in recent years, many criticisms have been raised about its performance, especially in the field of policy making. However, it seems that the use of people's participation in the field of education policy can have valuable results, although this issue has received less attention so far. Therefore, the aim of the current research is to design a model of public participation in the policy making process of the country's official education based on the knowledge system of the Holy Quran.

This research is developmental-applicative in terms of purpose and is considered as a mixed research. In the qualitative step, the texts of the Holy Quran and its interpretations were examined and the data were analyzed by thematic analysis method. Also, in the quantitative stage, confirmatory factor analysis method was used to validate the model. For this purpose, 115 managers and experts in the Ministry of Education were asked for their opinions with a researcher-made questionnaire. At this stage, the sample size calculation method was Cochran's formula and simple random sampling method.

For the three-dimensional research model, central, process and contextual factors as well as 25 components were identified. Also, the findings of the factor analysis show the confirmation of the structure of the research model and the coefficient of determination calculated for the central, process and contextual factors are 0.679, 0.571 and 0.628, respectively, which shows that they are suitable values.

The knowledge system of the Holy Qur'an emphasizes people's participation in various matters, including formal education policies, and the use of its guidelines in this field can be helpful.

The purpose of the current research is to map the context of Quranic teachings as a framework for the development of the coherence of social systems. In terms of approach, this research is a qualitative type of case study that was conducted using thematic analysis and histography methods. In order to confirm the validity of the research data, concepts such as believability, defensible and trustworthiness have been used. The findings of the research show that the contextualization of Quranic teachings can be explained as a framework for developing the coherence of social systems in the form of conceptual, structural, social, emotional and spiritual themes. Therefore, the conceptual dimension includes components such as understanding the meaning of coherence, purpose, necessity and solutions. In the structural dimension, components such as strategic orientation, system plan and cultural background are important. In the social dimension, the components of identity, harmony, commitment, in the emotional dimension, the components of inclinations, belonging, positive feelings and finally, in the spiritual dimension, the components of religious rituals, belief bases and moral system can be explained.

The aim of this research is to present the principles of wisdom education based on the dimensions of wisdom in Islamic thought. Two steps have been taken to achieve this goal. In the first step, the perspective of the Holy Quran (as the main source of Islam) regarding wisdom has been examined through the method of conceptual analysis in order to determine the dimensions of wisdom from the perspective of the Holy Quran. Among the dimensions of wisdom from the perspective of the Qur'an are "Thinking (in the creation verses or the wonders of creation)", "Scientism (scientific support) and avoiding idealism", "Remembering (vigilance)", "Free thinking and avoiding imitation", "screening and following the best", "taking lessons", "futuristic and future-thinking", "existential coherence (harmony of science and speech with action and behavior)" and "piousness (self-respect)". In the second step, with the analytical-inferential method, from the combination of the basic goal of education from the perspective of the Qur'an, which is wise action (the introduction of norms) with the dimensions of wisdom in the Qur'an (realistic propositions), the principles of wisdom education (proposition- prescriptions), were deduced and compiled. Among these principles are "teaching purposeful and guided thinking (intellection)", "encouraging learning and providing evidence (mentioning reasons for matters)", "remarking", "cultivating critical thinking", "teaching and grounding for comparing and assessing and choosing the best", "Edification", "Teaching tact (to think deeply and planning) and prudence", "Practical commitment to knowledge and speech" and "Strengthening the will and refining the self".

Creating "disposition to thinking" is an approach that has recently been taken into consideration for cultivating thinking in the world's educational systems; because simply by teaching the "skill" of thinking to the learners, it is not possible to guarantee becoming a thinker. Since intellectual disposition is a cultural phenomenon and originates from interaction with environmental beliefs, values and norms, it is very important to pay attention to cultural elements in the disposition to think. Therefore, the research aim is to identify the strengthening factors and barriers to the disposition to think based on the Holy Qur'an, and as a result, some suggestions for educational systems. For this purpose, 232 verses whose conceptual scope and themes represented the topic of thinking in the Holy Quran were identified and analyzed. After extracting the basic concepts (28 basic concepts), finally, 4 key axes for the strengthening factors and barriers to the disposition to think from the perspective of the Holy Quran were obtained. The results of the present research, from the perspective of the Holy Quran, indicated that making thinking flow requires factors such as: sources and topics for thinking, appropriate methods, protecting thinking from inhibiting factors (obstacles) and strengthening and guiding thinking through facilitating factors. Based on this, it is necessary for educators to play the role of a model for thinking, providing rich and useful content, providing opportunities and activities for thinking and intellectual challenges, hypothesis testing, expanding the capacity of intuitive and esoteric understanding, moral education and refinement of the self can provide the students with a disposition to think.

One of the important issues facing education is rational education. Dealing with issues related to reason, thinking and intellectual education has a high place. Intellectual education is the methods that regularly lead to the development of theoretical and practical reason in order to achieve nearness to God, knowledge, faith and righteous action. The purpose of this article is to examine the basics of the question - answer teaching method and its implications for intellectual education from the perspective of the Holy Quran. The research approach is qualitative and the analysis method is thematic analysis. In order to collect information, a documentary method was used and the tool for collecting data was note taking from textual data. The results of the research show that in the Holy Quran, one of the methods used to guide people in all aspects of faith, jurisprudence, ethics, rationality, etc. is a method of questioning - answering to cultivate thinking in humans and provide grounds for intellectual education. By using different methods such as direct and explicit, motivational and reprimanded, internal reference and self-questioning, comparison and simile methods, and the method of expressing surprise, the Holy Quran encourages people to think, to reflect and to flourish the intellect among them. The educational implications derived from these teachings can provide the means to achieve the desired goals and objectives in intellectual education.

Introduction and goal:

 The role of education is to develop the true personality of a person and to actualize his hidden abilities and talents, and without education and morals, a person will not find his true personality and will not be aware of his human truth and independent identity, and what he finds outside of this field is not human; Because the honor of man is due to his royal soul, and his privilege over other animals is due to his human characteristics, which are the origin of spiritual values and tools to reach high levels and eternal happiness. The purpose of this research is education in Islam and Quran.

this research was carried out in the framework of analytical and descriptive method and the library method was used to collect the materials, and the concepts of the Holy Quran are the reference and the main source of citation of its materials and arguments, which by referring and examining the relevant verses The subject, text and translation of some reference verses are mentioned in the body of the research and cited and explained.

The findings of the research show that Islam and the Holy Quran in the field of education and training on religious issues,Ethics, jurisprudence and legal rulings have considered the social dimensions of human beings and the building blocks of a monotheistic societyHe enumerated the monoliths and advised people towards them and warned against obstacles.

Education is one of the essential principles and an integral part of human life and human society, which plays an essential role in realizing the material and spiritual goals of society.

One of the most important teachings of the Qur'an is the emphasis on obligatory and recommended almsgiving and financial payments to the deprived of society. An issue that is not desirable in our Islamic society today, despite poverty and class distance. According to Quranic verses and indisputable historical evidence, the charity was not very common in the early situation of the early Islamic society, but the cultural measures of the Qur'an and the Holy Prophet of Islam institutionalized this in the highest form by using agency and structure/institutions so that there were no poor To receive zakat from the treasury; Therefore, the model of culturalization of charity taken from the Qur'an and the practical life of the Prophet of Islam is the only model that paves the way and saves societies today. Therefore, the main issue of the research is to provide a cultural model of the behavior of charity in the Quranic approach. Using a descriptive-analytical method and a thematic interpretation approach, the article examines the insight and motivational foundations affecting the behavior of charity based on the role of the human factor, structure/institutions. The research findings show that explaining the culturalization strategies of charity has been done using the approach of agency and structure/institutions, which; Strengthening the vision, and motivation of the donors, modeling the donors, educating and informing, cultural propaganda, and the use of artistic subtleties of propaganda, legislation and setting the economic rights of charity are among the most important Qur'anic strategies in cultivating charity

Today, spiritual health is recognized as one of the most important aspects of human health; Because the role of spirituality in the mental and consequently physical health of man is undeniable. On the other hand, the religion of Islam has paid much attention to the spiritual and divine aspect. God in the Holy Quran mentions the heart as a source and container of spiritual health and in this regard, it names  different types of hearts, of which 8 indicate health and  indicate ill health. Now the question arises, to what extent are these hearts related to spiritual health in humans? For this reason, this article, using descriptive and analytical methods and referring to interpretive sources, and in order to prevent lengthy speech, has only examined the relationship between healthy hearts and spiritual health. First, a definition of heart and spiritual health is presented and then the relationship between the eight hearts and spiritual health was explained and analyzed.  Finally, the common point of these hearts is in the tendency to monotheism, and considering that the heart is a container for its contents, the more this monotheistic heart enjoys, the more it enjoys spiritual health Therefore, a healthier heart has the highest level of spiritual health, after that, in order, the heart of Mokhbet, the heart of Mahdi, the heart of Munib, the heart of Taqi, the heart of Muotmaan, the heart of Wajal and the heart of Hie. They have some degrees of spiritual health.

In Islam, special attention has been paid to the issue of education; Because in this religion, humans have intellectual treasures that must be opened. They have hidden innate knowledge that can be removed from oblivion with meditation, which is a part of education. The purpose of this research is healthy education in social life from the perspective of the Holy Quran.The findings of the research show that: The Holy Qur'an, in healthy education in social life, considers religious, moral, jurisprudential and legal rulings as well as the social dimensions of human beings, enumerates the building blocks of a monotheistic and unified society, and guides people towards them. advised and warned of obstacles.What emerges from the verses of the Holy Quran is that human sociality is based on the context of her creation, although the necessities of human life and the provision of her needs through society and its role on the health of society cannot be ignored either.(feminine)

Islam is a social religion, and its individual rulings are also in line with the preservation of social interests, and it uses them to improve and strengthen social relations and realize moral education and the implementation of the sacred goals of society. The purpose of the present research is to review the foundations, principles and methods of education from the perspective of the Holy Quran.

The current research is a qualitative research and the research data is mainly obtained from Quranic verses. The library method was used to collect the data of this research and the qualitative content analysis method was used to analyze the text and interpret and analyze the data.

The findings of the research show that from the point of view of the Holy Quran, the basics of education are summarized in 5 components (monotheism, nature, purposefulness, choice and knowledge), the principles of education in 4 components (religious education, economic education, moral education, martial and defensive education) and methods of education in 11 components (indirect, artistic, worship and prayer, traveling in nature and observing the divine verses, the method of giving insight, making mistakes, calling for deeds and forbidding the evil doing, preaching and warning, respecting the owners of virtue, repeating and exhorting, meditation and calculation).

In the religious teachings of Islam, encouragement, has been emphasized as educational method. The religious teachings, in order to educate and guide people, the method of encouragement has used. The purpose of the present study, was to provide a model for the training system of agents in Islamic society based on the method of encouragement intended by Religious Teachings. This research, in terms of purpose, was applied; In terms of data collection method, was descriptive; and in terms of the nature of the data, was qualitative. Accordingly, first, through the method of qualitative content analysis, religious teachings related to the method of encouragement were extracted. Then, through Grounded Theory, data was analyzed through three processes of open, axial and selective coding. The results showed, transformational leadership, goal-oriented leadership, insightful leadership, leadership based on social expediency, motivational leadership and future-oriented leadership, are the factors of the system of training agents in the Islamic society. Based on this, in a general perspective, the phenomenon of transformational training in the system of training agents of the Islamic society was identified.

Today, followers (employees) play an important vital role in the effectiveness of the leadership process in organizations. Which appears in any educational activity and its important effects on the phenomenon of education in any society is inevitable. Studies show that the focus of most research has been on the concepts of educational leadership, behaviors and characteristics of leadership. There is insufficient and comprehensive research on the role of followers (employees) and their characteristics in educational organizations. Therefore, the present study seeks a new approach and citing Quranic verses through the type of interactions of followers with the best models and educational guides - divine messengers - and with the method of qualitative research of the documentary type and using the method of content analysis and purposeful sampling. In Quranic verses, while explaining the position of followers in the leadership process and referring to the study of followers' typologies, identify the dimensions and characteristics of followers (employees) in educational organizations. Findings of the research indicate the fact that the dimensions and characteristics of the followers include 9 dimensions: Faith with 9 subcategories and 54 characteristics, Obedience to the command of God and His Messenger (leader) with 12 characteristics, Continuous remembrance of God and worshiping God and praying with 6 characteristics, Tavalli and Tabari (in intergroup interactions; employees with themselves) with 6 characteristics, Continuous effort for self-growth and excellence with 7 characteristics, Justice with 6 characteristics, Moderation with 5 characteristics, Lessons from predecessors with 2 characteristics, Establishing good and effective verbal communication with 3 characteristics.

Emotional discipline is a new and innovative combination of discipline in the field of emotions and looks at controlled and measured emotions. This study aims to explain the systematic structure of emotional discipline in the Qur'an and has been written in a descriptive analytical manner and with reference to verses states that emotional discipline in the Qur'an has a complete structure including all four basic elements of a systematic network. This research is in the section of the principles dedicated to God in the knowledge of true good and evil, the passage of the world and return to God, God's awareness and surroundings of affairs, the rule of God's will, superiority in the shadow of faith, God's companionship, monopoly of honor in God, decline of sorrow And sorrow by the will of God, return to God; In the section of positive preliminaries to follow the divine commands, pray out of fear and hope, rejoice in the divine grace, understand the ephemerality of the world; In negative preconditions to avoid the province of Satan, not to be afraid of the people; In the section on the requirements for patience, anger, forgiveness, complaining to God; And in the obstacles to dealing with anger, impatience and happiness, he has achieved unrighteousness, and finally, he has drawn the conceptual network of emotional discipline in Karim.

The issue of translating the Holy Quran is one of the discussions in the field of Quran research which especially in the last century has faced many ambiguities and questions such as the possibility of translating the quran, Permission to translate the Quran, the principles and conditions of the translation of the quran and the basics of translation of the quran, In some cases, it has led to controversy,burning and shredding translation and the issuance of an apostasy sentence for translators and believers in translation.The book "Critical Analysis of Translating the Holy Quran" by Dr. Sohrab Morovati has been written with the aim of answering these kinds of questions and ambiguities. According to the author, this is the first source in Persian and has answered all the questions in a documented and reasoned manner. therefore, the author of this article intends to examine and critique the mentioned work with the aim of explaining its strengths and weaknesses in this way and to introduce it to the reader of the work. The research has been done with a descriptive-analytical approach, in a documentary method and based on common principles and methods in criticizing written sources.

The heavenly books have presented many of their educational messages and teachings by telling the story of the prophets and the tribes of the past, including the story of Prophet Ayub (PBUH), which is told in detail in the Old Testament and in the Holy Quran. This article seeks to deduce educational teachings from these stories.

This article, using "descriptive and analytical" method, first tells the report of the Old Testament and the Holy Quran from this story, then compares them under four headings: 1) Life before affection, 2) Quality of affection, 3) How Ayyoub interacted with affection, and 4) God's answer to Ayyoub; and finally the story has obtained 3 common teachings between the Qur'an and the Old Testament and 4 specific teachings in the Holy Qur'an.

1. Being exposed to affection of all human beings, even the prophets, 2. Not associating human beings with their sinfulness and the need to avoid blaming the affection, and 3. Not to despair of calling God in times of difficulty and the need to hope for divine mercy and openness are common teachings of the Qur'an and the Old Testament. In addition, a) observing politeness before God in times of hardship, b) patience in times of hardship, c) worshiping and turning to God in times of hardship, d) contentment with divine destiny and not being ungrateful are also specific teachings of the Holy Quran.