رضا ابروش

Nowadays, meritocracy is considered an important management principle in achieving organizational success. This principle, under the human resource management section relating to job conditions, is defined in all offices proportionate to the intellectual and cultural bases of the same societies. Identifying and explaining the various dimensions of this important principle with an Islamic approach can not only provide a scientific basis for Islamic community officials and managers to serve as a model, but also lead to a fundamental transformation in order to create a discourse on modern Islamic civilization. Therefore, an attempt was made to use the method of content analysis to extract the Islamic components of meritocracy from religious texts. As a result, four components of Islamic confidence, self-health, knowledge and recognition as well as dignity and social credibility were identified, explained, and examined as the most comprehensive content, respectively.

Today, management in the context of different cultures has become particularly important. So that if it is not possible to create the necessary additions and convergences in various cultural environments, it becomes a ground for the enemy to infiltrate its own front. Sardar Soleimani as a successful manager in the international arena and the context of different cultures is a good example to explain intercultural management. In this study, the required information was collected by interviewing and studying the available documents, and by the methods of content analysis and content network technique, the components of intercultural management in their management style were identified. The result of this research and analysis is 10 components, which are: strategic alignment, discovery and application of capabilities, adherence to jihadist values, authoritarianism, universal acceptance, attractiveness and attention to the factors of charity, strategic vision, Emphasis on human factors, pragmatism and networking.

Human societies have always suffered from social crises, and because of this, they have sought to find strategies to resolve them. Given the infallibility of the Prophet, the Messenger of Allah, and his communication with the sources of revelation, the Prophet’s management in times of social crises is also the best model for humanity to follow. Drawing upon descriptive-analytic method as well as a research based on library documents, this article has studied the managerial measures of the Prophet in existing crises in three stages: before the crisis, during the crisis, and after the crisis. Cases as the formulation and centrality of law, explanation and clarification of social crisis are taken as measures before crisis in the Prophet’s lifestyle. To build social solidarity, to seek help from God, to attract political and social supports, to raise awareness and enhance insight are all the managerial measures taken during crisis in the Prophet’s lifestyle to overcome social crisis. Delimiting beliefs, getting into forceful confrontation with opposition forces, and improving the living condition of society have been introduced as measures after crisis, each of which plays a significant role in managing social crises.

Mahdavi culture and civilization which is the pioneer of military realization based on justice and Mahdavi thoughts is in need of organizing the active organizations in this field. The Mahdavi organizations and gatherings which put their endeavor in the formation of justice-oriented military based on the Mahdavi thoughts require the members with high organizational commitment. The organizational commitment increases their level of enthusiasm to serve the organization which puts their effort for the excellence of Mahdavi civilization and culture. The question is what the model of organizational commitment among the members of the organization which moves in this direction is. The purpose of this paper is to provide a model for organizational commitment in the Mahdavi companions based on Mahdavi thoughts. The present paper collects the required data by investigating the Mahdavi-thought related teachings and explains the organizational commitment model in Mahdavi thought using the data-based method. This model includes five components which the factors of organizational commitment, organizational commitment foundations, the nature of such commitment, and its obstacles and consequences are among them

The notion of "saviorism" and "belief in a universal savior" is prevalent among peoples and nations with different religions and cultures. The vision that religions offer about salvation in the end times will play an important role in the appearance of the status of religions and the acceptance of that religion by the people. Non-Abrahamic religions, like the Abrahamic religions, have the prospect of salvation in the end times. What is considered as an issue in this study is "understanding and explaining the perspective of apocalyptic saviorism in non-Abrahamic religions." Therefore, this descriptive-analytical study aims to explain the perspective of the dimensions of salvation in the saviorism approach, seeks to explain the characteristics of the savior and the signs of its appearance and the cycle of salvation in non-Abrahamic religions. According to studies, the vision of a savior in non-Abrahamic religions has unique characteristics that each religion has signs at three levels of before, during and after the advent. In the cycle of appearance, each of the religions has different and distinct approaches that can be designed and studied in the form of two approaches: "linear" and "cyclical".

The mosque has a valuable place in Islamic culture and plays an important role in social systems. The mosque, as an influential institution in the social arena, has many important elements and factors that can manage social harms. These important elements are called cultural drivers. A proper understanding of the cultural drivers makes social policymakers take advantage of the mosque's cultural potential to manage social harms. This paper aims to identify and analyze the cultural drivers of mosques and determine the relationships between them to manage social harms. The main question is: What are the cultural drivers of mosques in the management of social harms and what is the relationship between these cultural drivers? To solve the research problem, the researcher used the qualitative content analysis method to find the cultural drivers and then analyzed the relationships between each of the identified cultural drivers using the interpretive structural method. The identified cultural drivers are development and expansion of jihadi groups, promotion of religious values in neighborhoods, development of social vitality, development and expansion of recreational sports activities, central role of mosque in neighborhoods, utilization of peripheral capacities, and the high social status of mosques among the people. These cultural drivers were structured in six levels

Internal Shiite organizations and centers have an important role to play in explaining the Shiite belief system and the Islamic Revolution of Iran. For this reason, analyzing their strategies is important in presenting a correct and desirable picture of the Shiite belief system and the foundations of the Islamic Revolution of Iran on a global scale. This study aims to explain and analyze the strategies of domestic Shiite centers by examining the themes, the effects of strategists and the organizational documents of these centers. Hence, the question arises, what are the strategies of the internal Shiite centers? The strategies identified include renewal criticism strategies, critical criticism and promotional criticism. Centers that pursue a promotional strategy are much more cohesive and purposeful than other centers and play a very important role in providing a correct picture of the Shiite belief system and the principles of the policy of the Islamic Republic of Iran. Centers that pursue a promotional strategy are much more cohesive and purposeful than other centers and play a very important role in providing a correct picture of the Shiite belief system and the principles of the policy of the Islamic Republic of Iran.

Theological seminaries have a significant role in creating and maintaining the values of the Islamic Revolution. For this reason, the enemies of the Islamic Revolution, in order to advance their goals, sought to turn the seminaries into the cause of the decline and destruction of the Revolution. Therefore, by creating and using the driving forces of the antithesis of the Islamic Revolution in the seminaries, they intend to degenerate and decline the revolution from within the seminaries. In this study, the antithesis of the Islamic Revolution in theological seminaries have been measured by interviewing seminary experts and the method of content analysis. The antithesis drivers of the Islamic Revolution in the seminaries that have been identified and analyzed in this study are: weakening social status, transforming values and principles of the Islamic Revolution, causing seminaries` disability in the management of social issues, strengthening opposing currents in seminaries, increasing ambiguity, lack of strategic intelligence and expanding and promoting reactionary in seminaries.

Cultural policy-making is a set of systematic actions to advance and develop the cultural activities. The societies, which are based on their own intellectual thoughts and principles, have a framework for their policy-making especially cultural policy-making. In fact, thoughts have a great impact on cultural policy-making. The issue dealt with in this study is the discovery and explanation of the cultural policy-making framework based on the thought of Mahdism. In Mahdism's thought, cultural policy-making has its own cultural goals and components of policy-making. Therefore, in order to explain it two questions can be raised, which are: What are the cultural goals in the thought of Mahdism? In addition, what are the components of the cultural policy framework in Mahdism? This study aims to provide a framework for cultural policy-making in Muslim societies based on the thoughts of Mahdism. In this regard, the teachings of Mahdism were examined by the method of analyzing the themes. In addition to analysis of the themes of Mahdism teachings, the themes of "expansion and spread of justice", "development of global security", "evolution of intellect and thought" and "globalization of Islamic culture" as "cultural goals in Mahdism thought" and "networking", "implementation and enforcement", "internalization of values", "participation in affairs" and "dignity" were identified and explained as the components of cultural policy-making in the thought of Mahdism.

In the globalization era, international universities have started a severe competition to spread the Islamic science and culture. In this regard, Islamic Universities such as Mohammad bin Saud, Umm al-Qura and Al-Madinah in Saudi Arabia, the University of Islamic Sciences in Malaysia and the General Assembly of Al-Azhar in Egypt have adopted widespread competitive strategies to spread the Islamic science and culture. The Shi'a organizations and centers that are active in the field of Islamic sciences and culture require an appropriate and comprehensive understanding of the direction of the competitive strategies of the aforementioned universities to be able to foresee appropriate measures. To this end, the question that we need to answer is that “what are do competitive strategies of international scientific and cultural organizations in the Muslim world?” The purpose of this study is to identify the direction of competitive strategies of the abovementioned universities in the field of Islamic sciences and culture. Referring to existing documents, their strategies were examined through content analysis (thematic network). After analyzing the content of their competitive strategies, 40 Basic themes were found, categorized in the form of 12 organizing themes, and ultimately represented in five comprehensive strategies (core strategies) called "Ideological hegemony", "promotion", "scientific authority", "skill training" "and "ground setting".

The methodology of Islamic futures studies is the first step in Islamicization of this knowledge. Identifying it is one of the important issues in this knowledge. The difference between the approach of Islam to epistemology and ontology is the basis for the differences and important distinctions in the methodology of Islamic futures studies. Therefore, identification of the methodology of Islamic futures studies is of special importance based on Islamic teachings and principles. In this research, data were collected by library method and analyzed by descriptive-analytical method. Finally, three types of methodology for Islamic futures studies were identified in this research, which include analytical methodology of futuristics, which with rational explanation aims at future studies; interpretive methodology also focuses on the internal factors of human beings. Intuitive methodology also focuses on the inner experiences of individuals about future issues and calls them implicit knowledge.
As a result, three types of methodology for Islamic futures studies have been achieved

The ontological foundations in futurology represent the perspective of the futurologist about existence. Before futurology, the ontological approach to future must be clarified, because only when the futurological perspective of the future is determined on the basis of the ontology of the future, one can gain a proper and accurate understanding of the future and its related propositions. Without a precise approach to existence, the process of futurology cannot be pursued in a desirable and effective manner. In this research, following the main approaches to the ontological foundations of futurology, a conceptual framework was created based on theoretical foundations, and then, by referring to religious and philosophical sources, the needed data were collected and analyzed by using the descriptive-analytical method. After describing the propositions and analyzing them, three foundations were identified: “the difference between the degrees and the actual fact of existence”, “the existence of causal relations in the system of being” and “the necessary concomitance of time and movement as the ontological foundations of futurology”.

Market control or controlling the market is one of the major concerns in the field of economy in every country and society. Societies make use of certain control mechanisms or procedures in accordance with their cultural and value systems. This research work tries to explore the strategies of market control by studying the ways in which Shi’a Imams have dealt with the problem. Having raised the question “What was Imam Ali’s strategy in controlling the market?”, the researcher tries to explore the historical resources drawing upon library method to gather the necessary data, and then makes analysis of the collected data by the use of the descriptive-analytic method. Finally, he formulated a conceptual model in the form of 2×2 matrix. After formulating the conceptual model and studying Imam Ali’s procedure in this regard, the researcher tries to offer and explain the four kinds of strategies of market control in terms of market conditions and of the approach adopted. These four strategies are as follows: limiting control strategy, diagnostic control strategy, social control strategy and internal control strategy.

Crisis management, is a process by which a society, or an organization in that society, deals with a major event that threatens to harm it. The crisis which may be a major threat is a social crisis. That is why crisis management, especially that of social crises, is regarded as 0ne of the major concerns in the field of organization and management. Accordingly, to detect the way in which Imam Ali (p.b.u.h) succeeded to manage the “Jamal Event” as a social crisis can be a good guide for many organizations in dealing with social crises. This research aims at exploring the major elements contributing to the crisis of “Jamal” as well as the means by which Imam Ali (p.b.u.h.) succeeded to manage this crisis which had threatened the Muslim community. The major question raised here is “How did Imam Ali succeed to manage the ‘Jamal crisis?” To answer the question, the researcher, drawing upon library research method, proceeds to collect research data and deals with the data by employing analytical descriptive method. The management technique adopted by Imam Ali (p.b.u.h.) to control the crisis is dealt with in three phases: management before crisis, management during (in times of) crisis, management after crisis. Some measures taken by Imam Ali before the crisis were: being very careful in appointing people to positions, considering and controlling contributory factors to the crisis, and trying to negotiate with those provoking the crisis and advancing arguments with those actively participating in the crisis to persuade them to resolve it. The measures taken at times of the crisis include mobilizing resources and facilities, overcoming or easing the contributory factors to the crisis, making people aware of the forces behind the crisis, seeking help from God, and consulting the crisis management team. The measures taken by Imam Ali (p.b.u.h.) after the crisis included making people aware of the problems caused by the crisis, removing the remaining contributory agents to the crisis from Basra, maintaining peace and order and supporting those who were hit by the crisis.

this study tries to discover and identify Imam Ali’s strategies in administrative health. The results of this study can be utilized by organizations to promote administrative health. The main question raised and addressed here was: what were the strategies used by Imam Ali to promote administrative health? To deal with the above question, a library research method was applied to collect data and the data was analyzed in a descriptive and analytical way. The results of the analyses show that Imam Ali applied three categories of strategies to foster administrative health: background, organizational and social strategies. Background strategies include health in religion, carnal desire, reason and family. Organizational strategies include such strategies as promoting a law abiding spirit, fostering and expansion of human resources, fair distribution of resources, meritocracy, organizational knowledge, and building unity and integrity in organization. In social strategies, the focus was on measures adopted by individuals or groups outside the organization, which are carried out by commanding to the good and prohibition from the evil or people’s feedbacks.

he managers in order to establish a mutual control system use communicational ways to identify the information concerned with deviations and to take corrective actions. This study with the purpose of identification and discovery of mutual control system of Imam Ali tradition tries to determine how this mutual control system is established. Therefore the main question is how this mutual control system is established in Alavi tradition? Two secondary questions have been proposed alongside with this to find a desirable answer for the main question: first the mutual control system in Alavi tradition is based on what? And second what are the factors of mutual control system in Alavi tradition? This study by getting use of library study and referring to documents and historical resources, Nahjol Balaghe, has collected the necessary information and finally by descriptive analytical way the results have been analyzed. The results show that the mutual control system of Alavi is based on the information which is conveyed in communicational atmosphere. Therefore receiving, presenting and circulation of information in Imam Ali tradition are considered important factors of creating a mutual control System.

Interactive control manifests itself as a control system in the context of mutual interactions and communications. Managers use interactive control to obtain proper information and exert control. Using a descriptive-analytical method, the present paper which investigates the management methods used by Imam Ali to identify the mechanisms of interactive control in his lifestyle. On investigation, two kinds of mechanisms which characterize Imam Ali's interactive control system are recognized: formal and informal. Formal mechanisms include disseminating information, transparency, gaining information from formal channels and providing feedback. Informal mechanisms of interactive control include enjoining good and forbidding evil, gaining information from informal channels, and training man power outside organizational interactions. The research findings show that Imam Ali recommends the use of some of the informal mechanisms of interactive control to compensate for the lack of formal control in organizations.

Organizational knowledge creation theory of innovation and knowledge creation in organizations, tacit and explicit knowledge sharing. SECI and knowledge will be a four-step process explains how to use the new organization was created. This theory of the coversion process from tacit knowledge to explicit and viceversa based on the idealism agent. Ontological view of the theory is numynalysty and doesnt realistic reality of objective.On the other hand in the theory of knowledge human presented as understandable and active stock and he is the creator of the information. The idea of using interpretive methodology discourse analysis and poststructuralism are among postmodern theories. Epistemology of the criterion of truth, the match is the true measure of a firm depends on the base. The ontology slso accepting realism to disting the true litmus test cases are self governors. And human in Islamic thought have discovered data and phenomena and simply to explore the relationship between phenomena. The method does not affect each factor in the explanation of the phenomenon. And any internal or external factors does not interfere to absolute in explanation of the theory. In other words the factors that led to the relative phenomena and theories are considered invalid and the methodology and the explanation of phenomena does not play. Finally replacement of the basic theory principles and methodology, we can see that the process of implicit and explicit knowledge back in to the organization to create new knowledge SECI will never happen,. ..