علی آقاپیروز

This research was conducted with the aim of investigating and extracting some of the most important religious-doctrinal foundations of organizational performance management from the perspective of Islamic teachings. The main research question is: what are the religious foundations of organizational performance management from the perspective of Islamic teachings? In order to answer this question and extract the themes related to this topic, an extensive research was conducted using the combined "inferential-analytical" method (theme analysis), keyword search, and direct and sequential study of source texts. Through three stages of descriptive, interpretive and relational coding, 197 descriptive or basic themes, 19 explanatory or organizing themes and 5 relational or comprehensive themes were obtained. The research findings show that "science and knowledge" with two components, "belief in the religion of Islam with all its dimensions" with three main components, "viewing existence from a religious perspective" with two components, "viewing man from a religious perspective" with five components, and "faith in divine traditions" with three components are proposed as religious and doctrinal foundations for managing organizational performance from the perspective of Islamic teachings.

The administrative system is a coherent and purposeful set of major governmental and state institutions and organizations that operationalize the missions, duties, and programs of the government and state to achieve specific goals. The administrative system covers the management of public affairs in economic, social, cultural, and political dimensions, providing public services and having a broad spectrum. It is a foundation for the development and progress of any society, contributing to the realization of government and state goals and facilitating progress programs if it is healthy, strong, and efficient.
By examining the historical and analytical aspects of existing administrative systems in various countries in recent centuries, three paradigms (or fundamental frameworks) emerge: Public Administration, New Public Management, and Good Governance. The first part of the report provides a general overview of these three paradigms. The characteristics of the Public Administration paradigm, which is largely based on a classical and top-down model, include: the exercise of government authority over all sectors and the geographical scope of the country, the dominance and influence of hierarchical structures throughout the country, uniform regulations and working methods, separation of politics from administration and limiting administration to executive roles and functions, and strict judicial, financial, and political controls in governmental authoritarianism that has not been fully realized as an ideal model in any country. The paradigm of New Public Management can be considered as anti-thesis to the Public Administration paradigm. New Public Management inclines toward the market, downsizing the size of the government, decentralization, outsourcing services to the private sector, and deregulation. This paradigm is based on the market, economics, and applying private sector management and commercial techniques in the public sector. However, the implementation of New Public Management has led to serious issues such as significant harm to the interests of vulnerable groups and low-income groups, a deepening class divide due to privatization of many public goods such as education and healthcare, an increase in service fees in the public sector, labor market adjustment policies in the government sector, and a reduction in government monopolies, leading to corruption and hidden work. These issues have given rise to the emergence of the Good Governance paradigm. In Good Governance, there is a moderate approach from the perspective of absolute government and pure market orientation. Instead, a systematic and balanced thinking is the basis for organizing affairs. In the desired governance structure, the economic, political, and social capacities of the country are allocated and distributed appropriately with fair distribution of political and administrative power and fair distribution of financial resources among the three branches of government. The "government" acts as the helmsman of development, determining the shortest and fastest path to development based on information. The engine that sets the development ship on this path is the entrepreneurs of the "private sector," and these two, in collaboration with the structures of "civil society," will be able to shape the sustainable development cycle. Responsive and transparent financial resource management of the country is stated as one of the goals of social and economic development and the promotion of democratic values, controlling corruption, paying attention to human rights, and accountability. In this paradigm, many of the values of the two previous paradigms have been highlighted and redefined. However, these paradigms and their operational patterns remain ambiguous.

Some in the macro management develop the circle of softness and friendship in such a way that it includes the enemies, and they recommend softness and tolerance in interacting with them, while such an understanding of the Qur'an is worthy of consideration. The purpose of this article is to explain the border of softness and friendship and to express its Quranic indicators. According to the teachings of the Qur'an, management is based on softness, but softness and friendliness are not boundless, and traditions, especially Hazrat Ali’s sayings make the severity of action necessary in cases. The Holy Qur'an emphasizes the severity of action in cases such as treason and so on… prescribes. But in relation to the enemies, the principle is on the intensity of action. Also, softness has indicators that can be extracted from the treasure of the Holy Qur’an. These indicators are: condescension, forgiveness and overlook, seeking opinions and avoiding autonomy, accepting criticism, listening well, being available, respecting capacities and avoiding strictness, endurance, tolerance and compatibility, openness and humility. The research method is a library, and it is teaching-oriented and based on teaching analysis.

"Crisis" has always been a common phenomenon in organizations and societies, and crisis management has been of great importance. Management science has studied "crisis management" since the late 1970s. "Crisis Management" deals with the necessity of systematic forecasting and getting ready to deal with a crisis that threatens the life of organizations and societies. The main question of this article is: What policies or solutions has the Quran provided for crisis management, focusing on the "Battle of Uhud"? The goal is to provide crisis management policies, focusing on the "Ehud War". The findings of the research indicate that the Holy Quran provides policies in the stages before, during and after the crisis. These policies include: determining the scope of the crisis through consultation, preventing the collapse of the forces and giving morale and hope by reminding of the guardianship, help and divine aid, as well as correcting the beliefs of the forces, reminding the fulfillment of the promise of divine help, reminding of valuable rewards, calling for the continuation of resistance, The promise of final victory, creating peace, mental and spiritual improvement by remembering the comparison between sufferings, forgiveness, analysis of the factors of failure and learning lessons. The research method is descriptive and analytical and using interpretations of the Holy Quran. And to achieve the classified pattern, the theme analysis method is also used.

Iran's administrative system is influenced by the management paradigms governing administrative communities, i.e., traditional public administration (public affairs administration), modern public administration and good governance. Each of these paradigms has merits and demerits that prevent its absolute use in the administrative system. These paradigms have elements that can be used in research to infer the administrative system from the perspective of Islamic teachings. The main question is that based on Islamic teachings, what kind of infrastructure does the administrative system have? The main goal is to present the basics of Islamic administrative system. In this way, it is clear how much of the existing paradigms in the administrative system are consistent with Islamic teachings. In this research, the size and extent of government involvement (maximum or minimum), the position of the structure and managers and the nature of administrative positions, human nature, the position of people, the position of productivity, the importance of each of the processes and outputs, the position of controlling processes and outputs, concentration and lack of concentration is somewhat defined in the administrative system. The research method is analytical and inferential based on Islamic sources and teaching strategy.

Healthy and strong administrative governance is not possible. Without such a government, the realization of macro policies and upstream documents of the Islamic Republic of Iran for the development and progress of the country is not possible.Because the best programs and policies with inefficient and possibly corrupt governance and management, in fact, turn against themselves.Islamic administrative rule has basic elements Which distinguishes it from other governments. The main question is what are the main elements of administrative governance according to Islamic teachings? The research findings determine these elements in the form of government size (degree of concentration), the nature of administrative positions, the role of people, the position of the family, rationality and spirituality in Islamic administrative governance.The purpose of this article is to present the basic elements of administrative governance from the perspective of Islamic teachings These elements are achieved in accordance with the coordinates of public management paradigms such as public administration, modern government management, and network governance. The research method is analytical and inferential with a focus on Islamic sources and a central teaching strategy. The main source is Nahj al-Balaghah, especially the letter 53 of Hazrat Amir (AS) known as Malik Ashtar. Thematic analysis method is also used to obtain a classified pattern of elements.

This study seeks to examine the position and role of friendliness and tolerance as an important element of soft leadership in organizational sociability and how it was used by Imam Ali (AS) based on the statements collected from Nahj al-Balaghah, which is judged using a descriptive-analytical method. The study relates that with this description, the relationship between friendliness and tolerance with organizational sociability has been studied and the following conclusions have been obtained: The effect of friendliness and tolerance in the organizational training of forces; The effects of friendliness and tolerance in removing resentment and differences between forces in the organization and society; The role of flexibility in guiding forces on the right track; The effect of handing over power and ability in leadership; And the effects of camaraderie and tolerance on the empathy of the forces with the leadership. The limits of tolerance in accepting people based on the life of Imam Ali (AS) have been stated.

Leadership, as one of the management tasks and essential skills, namely human skills, has a vital role in organizations' dynamism and growth. Many theories have been proposed for leadership style. The purpose of this article is to investigate the nature of leadership based on Alawite teachings. By referring to Islamic sources, two propositions are identified. The first group recommends flexibility and friendliness, and the second group, in addition to flexibility, also recommends intense action. The premise of the combination between the two categories is that the application of each of the flexibility and intensity of action is necessary for managers. According to the second category's central proposition, flexibility is the principle, and intensity depends on the situation. As long as things can be done with flexibility and friendliness, there is no need for intense action. Further research is suggested for the extraction of flexibility and intensity of action indices. The method of this research is a mixture of theological and field ijtihad.

The organizational performance management is an evolved version of performance appraisal. Despite the availability of several models of performance management, none of them is based on the Islamic teachings. The Islamic Revolutionary Guard Corps, which is a revolutionary and Islamic institution, needs policies and methods of organizational performance management with an Islamic approach. The research method is library with two features; centrality in teaching and the study of signification of the Quranic and narrative teachings, after aggregation by the ijtihadi method and classification using the content analysis method, are the basis for designing the model. After the validation and confirmation of more than 90% of the findings, this model, is as follows: a) Factors affecting performance with the titles: spirituality, piety and self-management, management based on love and dignity, justice and fairness, insight and tact, competent selection, evaluation and monitoring. B) Performance dimensions: 1. Intention and good faith, 2. Performance of senior managers, 3. Inputs, processes, outputs and outcomes. C) Evaluation criteria: 1. Islamic rights and values ​​2. Justice 3. Satisfaction 4. Achieving goals (efficiency and effectiveness). D) The most important characteristics of evaluation: precision, complete nobility, comprehensiveness (types of supervision), continuous evaluation, fairness in evaluation, avoidance of pure consequentialism), emphasis on the performance of the managers, emphasis on quality along with quantity, correction and excellence. E) The process and policy of performance management: 1. Performance planning (performance analysis, strengthening the principles of performance) 2. Determining the dimensions of performance 3. Determining the criteria for performance evaluation 4. Monitoring 5. Performance Assessment 6. Correction and excellence.

AbstractDue to the importance of intention in the value of individual and organizational behaviors and practices from the Islamic point of view, which is emphasized in religious sources, this study aims to theoretically examine the relationship between intention and organizational performance from the perspective of Islam and with the aim of analyzing and explaining the effect of intention on value. Organizational performance is based on religious sources (verses and hadiths). In this research, the library method has been used for data collection and the method of thematic interpretation and documentary analysis has been used for the analysis of data in the holy verses section of the Holy Quran and Mr. Masoudi's three-stage hadith research method has been used in the narrations section. Finally, by explaining the conditions of correct intention from the perspective of Islam, the research has reached the conclusion that the effect of intention on organizational performance is the product of intentional influence on the two axes of action and the result of action. Have good deeds and good intentions.

According to the Alawite teachings in Nahj-ul-Balaghah, the methods of leadership contain two components: "maximum flexibility" and "minimum intensity" (Nahj-ul-Balaghah, letter 46). This leadership style is similar to behavioral theories in management because in the neoclassical school, employees stand at the focus of attention and managers attempt to receive more output through staffing. Are maximum tolerance and flexibility the same as staffing? What are the components of flexibility and tolerance? Explaining the differences in behavioral theoretical views, this research is intended to identify the components of tolerance and flexibility and to prioritize them. This is a mixed research composed of qualitative (Ijtihadi) and quantitative method. The field of study mainly encompasses the sayings of Imam Ali (AS). According to Islamic teachings, neither work-orientation, nor employee-orientation is acceptable because they both share the tendency of increasing profit and an instrumental view to human beings. In Islamic sources, however, the focus is on the human being due to his inherent dignity. Therefore, man is supposed to be behaved graciously and elegantly. The most important indicators of gracefulness in dealing with employees to man include: kindness, forgiveness, getting advice, being at hand, attention to criticism, effective hearing, openness and respect, tolerance, benevolence, dependability, and consideration of capacities. The results recommended the degree of flexibility and tolerance of each indicators and their effect on leadership desirability. Interestingly, elimination or reducing the amount of negative behavior indicated greater impact on creating and enhancing positive behavior on leadership desirability.

This study aims to achieve a conceptual framework for jurisprudential of organizational behavior. It attempts to determine the factors influencing the attitude and behavior of individuals in the organization with the approach of religious duty. This research, by collecting jurisprudential views, related to organizational activities, and analyzing their foundations, has achieved texts and religious data and uses the method of thematic analysis and extracts jurisprudential content and components of organizational behavior and has been approved by thirty professors of jurisprudence. Accordingly, the patterns of insight, tendency, and action in jurisprudential sources, jurisprudential conditions of the enterprise, and organizational conditions and characteristics are five components of organizational behavior and the findings of this research, which determine people`s way of behaving in the organization and their religious rules. The conclusion is that the main pillar in deducing the rules of organizational behavior is accurately identifying the subject and levels of benefits of the personal, organizational, governmental and human system, and finally prioritizing more important benefits.

The administrative system is the regulator organization of all activities to provide the conditions for the government's purposes. How was the state of the Prophet (S)'s administrative system in comparison with the administrative system of The Age of Ignorance? Which plans did he take to get rid of the ignorance system? In the age of ignorance, the Arabs of Hejaz were primitive, and they did not have a coherent administrative system, but this system was formed in the prophetic age on the basis of piety, justice, affection and rationality. Accordingly, the Prophet Muhammad (S) organized all tribes under the Islamic society (Ummah), on the bases such as, brotherhood, ending hostilities, taking allegiance for the community's consolidation, formulating and implementing the general conventions, installing and uninstalling the tribal chiefs, determining arif and naqib (chief) for the tribes, forming the regular army, sending ambassadors to far lands in order to resolve the quarrels, forming the judiciary system and so on. These plans, which have brought significant advancements in various aspects, show that Islam has the most advanced doctrines for the management of the system. Using a desk research and a descriptive -analytical method, this paper has been conducted.

Philosophy of Islamic management is such discussions as the essence, necessity, and the reason of Islamic management, its complete fulfillment and the basis of its methods and content. The aim of this writing is to research the essence, necessity, and the reason of Islamic management, its complete fulfillment and the basis of its method and content .
Islamic management is a combination of approaches and may be defined as follows: the method of using resources extracted from Islamic teachings to achieve the goals in the path of Islamic values. The necessity of Islamic management may be proved by culture. Islamic management is objectified although it is not completely produced and compiled. The basis of its production is the purifying, ratifying and establishing approaches. This knowledge is affected by content basis such as: knowledge of obligations, ontology, and especially anthropology based on human's honor. The main principle of leadership is gentleness and in some cases severeness may be pursued. Strict control and supervision is not logical. Participation of the workers in programming and decision making is necessary – considering their abilities – to protect their honor. It is not correct to have an instrumental look at the workers. It is not logical to use mere dictatorial and authoritarian methods. Unconditional obedience should not be expected because human being searches for reality; and since human has two aspects, materialistic theories do not create a complete motivation and dot not reply to all his/her needs. A researcher, who wishes to theorize Islamic management and present solutions, should reflect on the solutions (Islamic propositions) and the bases and move [back and forth] between them to be able to present exact answers which are based on [correct] bases. This research is a library research and is based on the explanation and analysis of data.

The legitimacy of positions and responsibilities within the system of Islamic republic of Iran is achieved by the qualified supreme leader. The question is whether Wilayat or authority is delegated from the jurisprudent to the agents and whether the managements are Wilayat dependent or not.
In the hypothesis related to the delegation or Wilayat-dependent managements, the permit of women’s management is challenged and the selection of human resources will be such a difficult task since the justice of managers should be sustained and disagreement with managers should be considered as a religious offense. Meanwhile, there are two fundamental hypotheses in this regard: the first is that Wilayat is delegated by the jurisprudent and managements are Wilayat- dependent.
This hypothesis is based on the fact that responsibilities are considered the divine deposit which should be trusted to the appropriate people and the provision of appropriateness is the necessity of justice and piousness, also the justice within the jurisprudence is accompanied with Wilayat. Accordingly the responsibilities are Wilayat- dependent and Wilayat is delegated by the jurisprudent to the managers.
However, there is no necessity for the piousness or justice to be accompanied with steadiness of authority and no necessity for the deposit to be accompanied with the steadiness of authority or Wilayat, managements are not dependent on Wilayat and justice is not prerequisite for them. In the constitution, the providence of justice and faithfulness of the mangers except the president is not considered as a requirement.
Hence, the hypothesis related to the delegation of Wilayat is canceled.
In the second hypothesis Wilayat is specifically related to the supreme leader and he executes Wilayat by the agents and Wilayat or authority is not assigned to the managers. Some managers have declared the denial of official authority while the delegation of authority and its generalization to the managers is of displeasing consequences and observing it is not approved. The research has been done through the library and analytical method.

Many theories have been proposed From Management Theorists about leadership and each of them tries to present a theory according to which the people who have the responsibility as leaders achieve great success. Without doubt, Imam Khomeini is one of the successful national leaders; he gained an international reputation and succeeded through his tremendous spiritual influence to stage a revolution and make a dramatic change in Iran. The main Problem of this paper is to expound Imam Khomeini’s leadership style on a national level. The research is based on the hypothesis that Imam Khomeini is a popular leader and the features that characterize his actions are theocentrism and insight. The Method used in the research is based on (naql) transmission and (‘aql) intellectual reasoning. In this "qualitative" method, the analysis and interpretation of texts and documents is based on Imam Khomeini’s sayings and writings and on the reminiscences narrated by others about him. Three components, namely insight, theocentrism and popularity can be inferred from the intellectual, theoretical and practical foundations of Imam Khomeini, and the conceptual relations between these components help understand the model of his leadership on a national level. According to this model, Imam Khomeini is considered to enjoy three components: insight, attitude, behavior, and instances of some behavioral manifestations are cited regarding Imam’s popularity as a leader.

Are ladies qualified enough to enter macro-management? Some jurisconsults do not allow the entering of ladies in management and reject their Vellayah. One of their reasons is the narrations regarding the deficiency of their wisdom. Does such narration have the capability of application in forbidding the ladies in macro-management? Does the resort to such narrations can question the potential of the women in macro-management? Using exegesis, one can find that all these narrations are referentially weak and carry different notions of deficiency; some believe that just some of the women are excluded, some others believe in certain conditions of the element of time, some refer to theoretical wisdom, and some others refer to experimental wisdom, some refer to thoughtfulness, some has stopped at the meaning of the narrations, and some have referred to narrations as argumentative; the one-sided look at the issue should be avoided, but it has to be considered in a wider circle; the deficiency-of-wisdom narrations should be interpreted with regard to forbidding of following women, avoiding consulting women, superiority of men, the necessity of father/ grandfather permit for marriage of girls. Therefore, innate deficiency of wisdom in women lies in the contradiction of wisdom and emotions in emotional situations; such notion of deficiency cannot disqualify women form management. Maximally, it can be claimed that such feature is undesirable in decision making but such deficiency can be solved through consultation.

According to the Prophet of Islam, many Muslims, pose two claims. First ,The lack of legitimacy for women’s leadership. Second, The lack of efficient for the womens management. The question is whether the document Embed Prophet, it can be concluded that the Women are inefficient in managing. By examining the narrative, concludes that "Len Yflh narrative" is not acceptable document. And forged and later than the time of the Prophet and against the Koran. While the narrative, created with personal motives and in order to escape from participation in the Battle of the Camel. Even assuming acceptance of the document and the matter foreigner knowing it and ignored the story Queen, The content of this narrative can only prove the inefficient of women in governance and in no way can not prove the failure of women to management rule below. However, this kind of management is also not preferable for women. Except in cases of emergency the first priority is for women, perform the duties of wife and mother to protect the family. The method is seminary library and using the method of ijtihad.

Is it possible to infer the reverence of authority and social management of women referring to guardianship of men? Initially, proving the reverence of managements of women depends on the scope of guardianship to be generally authentic and comparative. Secondly, the guardianship should indicate domination or authority. Thirdly, the social management should be authority based. None of these hypotheses is invariable considering the two mentioned reasons or wisdom in the holy verse of Bema fazzalallah and Bema Anfaqu , Qavamun is interpreted in the domain of family, while it is of two meanings of care and authority and it is not possible to be inferred for proving authority and assuming the determination in the meaning of authority, the comparison of family with community and the transmission of guardianship decree to the community is causeless since the criterion of men’s guardianship in family is not obvious. On the other hand, the authoritativeness of managing the Islamic republic system is not definite; however, the negation of administrative authority is preferred. Accordingly, the holy verse is not of potential towards the inferring the reverence of managing women. The viewpoints are mentioned by Allameh Tabatabaee and the research method is library based on the basis of the analysis of instructions.

The main thrust of the present paper is to find out whether appointment of women to top managerial positions (such as general director, minister and head of the three branches of government) is permissible from jurisprudential point of view. In the first place the Quranic verse on the basis of which jurisprudents try to prove the impermissibility of appointment of women to managerial or governmental positions are analyzed and then their connotations are critically studied. The main verse used by the jurisprudents is the verse 34 of Chapter 4 of the holy Quran. Imam Khomeini’s fatwa as well as his argumentation given in his book, Tahrir al-Vasileh, is discussed in this paper. An analysis of the said verse makes it clear that the "protector and maintainer" refers to the role of husband (man) in the family which denotes to man’s responsibility in protecting the family. The Arabic concept of fadhl means affluence and its referent, based on some part of the said verse (some of them to others) is men’s power of reasoning and physical health as well as emotion and beauty of women. This verse does not at all prove the absolute guardianship of men over women and hence through connotation one cannot infer the impermissibly of governance and management for women. Neither other verses refer to the impermissibility of managerial or governmental positions for women.

Justice has various economic, political, cultural and administrative dimensions. In the sphere of organization, which has had a vast hegemony over human life today, justice is not an ideal but a necessity. The main question of this research was: what were the indices of organizational justice, those which their implementation facilitates the achievement of justice in organization. Notions of justice are listed as follows: putting everything in its own place, fairness, equality, respecting for human rights, bringing everybody who is entitled to all of his deserved rights and being moderate, and is of three types; distributive, procedural, and interactional.The most important indicesof organizational justice mentioned in Nahjolbalagheh are justice among managers, justice in selection and recruitment of employees, establishing a meritocratic system, justice in policy making, justice in monitoring and evaluation of employees performances, justice in paying salaries, wages and bonuses. This research used an analytical-descriptive method.

The method of Imam Khomeini's leadership as a contemporary Islamic leadership can serve as an appropriate introduction to present a leadership model in Islam. This model has various aspects. Within the grasp of this article, one of the most important aspect of these will be studied namely an insightful leader. The most important characteristics of an insightful leader from Imam Khomeini's viewpoint are: prudence, to have an outlook and a plan for future, to know the nature of movements and alertness to confront them, to identify good-doers and evil-doers, to identify the enemy and his conspiracies and finally awareness of situations and dutifulness. Documents for these characteristics are Imam Khomeini's stipulations in his remarks or his behavior quoted by others.

The present paper tries to answer the following question: "what style of leadership does Islamic management have"? Information about Islamic doctrines relating to leadership have been gathered and a library method has been used in gathering the data. The author uses a descriptive-analytical method. Basically, the style of leadership has close relationship with the type of anthropology. If we consider man to have a kind of inherent dignity, then the kind of leadership and interaction with him will be generous. If we consider man to be mean and ungrateful, then the kind of leadership will be despotic and humiliating. The research supposes that the kind of leadership in Islamic management is generous because it is based on man's inherent dignity. This method is inferred from the words of the Master of the pious, Imam Ali (peace be upon him), as he states: “Mix maximal flexibility with severity and show flexibility and tolerance as much as possible and show severity when you have no other alternative. In some cases, showing severity is can be interpreted as a kind of treason and violation of law and order and the like. Each component of leadership has its own criteria and levels. Acting as a leader has some rules and pre requisites, the most important of which is showing forbearance. If a leader follows this example with the intention of attaining good pleasure of God, he can be called a "spiritual leader". This style of leadership can have its influence on the other duties of management, as well.