 Notably, in light of the above  (section 2.2),  it is evident that a religion’s holy scripture, like the Qur’an, serves two functions—provided that the respective religion fulfills the excellence criterion. With regard to the doctrines it imparts, it offers a similitude of the objects people actually ought to know in order to achieve their natural  telos.[31]  As to its practical implications, i.e., the rites and norms it conveys, it executes the aforementioned preparatory function: it trains the faithful in a behavior which is suited to foster exactly the same moral virtues as those addressed by the Nicomachean Ethics and referred to by al-Farabi himself: virtues which improve the soul’s disposition so as to realize, to the best of one’s capacities, its natural  ergon.[32]