جستجوی مقالات مرتبط با کلیدواژه "islamic leadership" در نشریات گروه "مدیریت"

This article seeks to investigate the Prophet Yusuf’s sources of the leadership power from the perspective of the Qur'an. The materials were collected using the library method. They were analyzed through the "descriptive-analytical" method and referring to management and interpretive texts. First, according to management works, sources of power were explained. These sources are: legal power, reward power, skill and expertise power, information power, competence power and relationship. Then, their existence and quality during the prophethood of Prophet Yusuf was proved. Next, according to the Qur'an's statement about the life and management of prophet Yusuf, in addition to the common sources of leadership power mentioned in research works and management books, other sources were found, including: divine success, miracle and revelation. Finally, it has been pointed out that ordinary people can learn from the sources of power of prophets.

The purpose of this research is to determine the effect of Islamic leadership principles on employee commitment. The current research is applied in terms of its purpose and descriptive in terms of correlational data collection. The statistical population of the present study was made up of all the employees working in (case of study: Isfahan Islamic Azad University (Khorasgan) branch) in the number of 660 people, through the Cochran sampling formula, the number of 244 people as a sample through the stratified sampling method proportional to the volume were chosen. The research tool was the standard Islamic leadership questionnaire by Khaliq and Ugansola (2011), and the standard organizational commitment questionnaire by Mayer and Allen (1990). On the other hand, the reliability of the questionnaires was estimated by Cronbach's alpha method as 0.77 and 0.88, respectively, and data analysis was done at an inferential level, including structural equation modeling. The research results showed that the direct effect of honesty on employee commitment The coefficient of this effect is 0.65 significant, and trust on the commitment of employees is significant, the coefficient of this effect is 0.77, and also justice is significant, the coefficient of this effect is 0.66.

The aim of this study was to determine the effect of Islamic leadership on deviant behaviors in the workplace through Islamic work ethic and social capital (case study of Islamic Azad University, Isfahan Branch (Khorasgan)). The present study was applied in terms of purpose and in terms of how to collect descriptive information of the correlation type. The statistical population of the present study consisted of all employees working in Islamic Azad University, Isfahan Branch, 1000, and 287 people were selected through Cochran's sampling formula as a sample. Ugansula (2011), (Bennett and Robinson (2000) Standard Deviation Behavior Questionnaire and Nahapitogoshal Social Capital Questionnaire, (1998), and Ali's (1988) standard work-ethics standard questionnaire validated questionnaires based on content validity. , Formal and structural were examined and after the necessary narrative terms, the validity of the questionnaires was estimated and analyzed by Cronbach's alpha method of 0.93, 0.91, 0.91 and 0.92, respectively. Data analysis at the inferential level consisted of structural equation modeling. The results showed that Islamic leadership has a negative and significant effect on deviant behaviors in the workplace through Islamic work ethic, which has a coefficient of -0.78, and through social capital has a negative and significant effect on deviant behaviors in the workplace. The coefficient of this effect is -0.67 and also the direct effect of Islamic leadership on deviant behaviors in the work environment is significantly negative. The coefficient of this effect is -0.77.

Transformational leadership is a style of leadership in which the leader and followers strive to contribute to the success of the organization by encouraging and inspiring to transcendental levels. The teachings of Islam as a set include various dimensions of Donyavi and Okhravi success of human beings, including attention to the subject of Supervision, leadership and interpersonal relationships. The leading article has sought to provide a model of transcendent leadership by examining the speeches of the Amir al-Mo'menin (as) as the perfect man pattern and inspired by the transformational model. In order to achieve the components of the Transcendental Leadership model, the text of the Nahj al-Balaghah is analyzed by the method of content analysis. The result of its classification in Maxqda2020 software was 819 primary codes, 186 basic themes, 27 organizing themes and 6 global themes. The results indicate that the Transcendental Leadership model based on the personality of Amir al-Mo'menin (as) includes six main dimensions: strategic leadership, interpersonal empowerment, cognitive empowerment, strengthening strategic foresight, development of growth infrastructure and support in individual development. Generally, Alavi’s transcendental leadership not only can be a suitable and Islamic alternative to transformational leadership, but also it can be introduced to the world as a complete and perfect model; Because the criticisms of the transformational leadership style, such as the abuse of power and the lack of attention to ethics, are no longer relevant in the Alavi’s transcendental leadership model’s.

The present study analyzes the leadership style and model of the Imams of the Revolution in practical terms in the behavior and performance of Imam Khomeini and the Supreme Leader in the fortieth anniversary of the Islamic Revolution and seeks answers to key questions. What are the characteristics of humanistic leadership from the perspective of Islamic sources? What are the antecedents and consequences of the leadership style of the Imams of the Revolution? And what are the differences and advantages of the leadership style of the Imams of the Revolution with the existing leadership styles? is. The present article in terms of data collection method; Its analysis type libraries; It is descriptive-analytical and in terms of the purpose and type of basic research and in terms of deductive-reasoning research strategy is based on the study of documents and library resources. In answer to the first question, the characteristic of humanistic leadership from the Islamic point of view is the personal development of the leader, who, with the support of moral and natural capital, who has fully and objectively realized himself, has been able to recognize himself and his talents. To achieve one's inner self is therefore worthy of citizenship.

Islamic Universities, as one of the phenomena that have developed in the field of higher education for a long time at the traditional and modern level, require special conditions and requirements, one of the main ones being the leadership of universities. This research seeks to extract a conceptual model for the leadership of the Islamic University. For this purpose, the exploratory blend method has been used and based on the data strategy of the newly established fundamentals in the qualitative section and descriptive-survey method in the quantitative section, the leadership model of the Islamic University was extracted. The statistical population of the research is in both the qualitative and quantitative sections of Islamic management and leadership leaders with university education or with a history of attending university management fields was a sample of 19 people.  In-depth interviews with the qualitative section were carried out and after holding a meeting for the focal group and the finalization of the initial model, by referring to the sample of 13 people in the quantitative part the validity of the model was estimated. Finally, out of a total of 778 initial open source codes, 64 selected codes and 9 theoretical codes were extracted. Therefore, the model of leadership of the Islamic University, consisting of 9 dimensions of Islamization, idealization, foresightedness and thoughtfulness, education-centered, purposeful task-centerd, self-organization, justice-centered, science-centered, and culturization were presented.