فصلنامه مدیریت اسلامی
سال بیست و هفتم شماره 3 (پاییز 1398)

1005/5000 The pattern of consumer behavior in each society has a crucial role in allocating resources for the production of different types of goods, distribution, as well as economic, social and political development. In this article, the Islamic approach to this area is discussed and the attempt is made to rely on Quranic verses as the main source of religion, the Islamic model of consumer behavior is explained; in other words, the main issue of this research is the question of implications The Qur'anic verses are practical in consumer behavior. To answer this question, all verses of the Holy Qur'an were studied and identified by the method of analysis of the subject. In the first stage, 300 verses from Quranic verses related to the subject matter were isolated and at the analysis stage, 900 identities were counted. In the form of themes, categorization and refinement, and with the development of the scope of the study, the interpretation of the late Allamah Tabatabai's al-Mizan and the narratives of the following verses, more evidence was collected and analyzed for the main themes. Based on this, four main themes, eight integrated themes, and seventeen main themes, a theme tree of consumption behavior in the Holy Qur'an are extracted and a pattern of consumption behavior from the perspective of the Holy Quran is presented.

Promoting policy is one of the most important challenges for the country's policy-making system and has imposed huge costs on the authorities. A historical study can conclude that waqf, as one of the traditions endorsed by the Holy Qur'an, has high capacities and capabilities to institutionalize, maintain and expand self-regulation based self-knowledge that can be considered a successful model of the policy cycle. In this research, in addition to the historical-analytical study of waqf and its role in the formation of Islamic civilization, it was recognized based on interviews with experts using the content analysis method of model promotion and policy dissemination in waqf. In the final model, the components of diffusion in endowment formulation (endowment) are introduced based on four components of sustainable public need, individual-transition policy, trust management, network support, and objectivity along with reliability and visibility.

Jihadist management is a new model of management ideas developed after the Iran’s Islamic Revolution. Management, which has been able to open up new windows into the country's management system through the use of the art and management science and applying Islamic concepts. The purpose of this research is to investigate the challenges of jihad management. In this research, the Q method has been used. The participants of this research were 10 members of the Imam Khomeini Relief Foundation directors who had direct relevance to the research. discourse space of the present study was gathered from a variety of sources. After evaluating and summarizing the discourse space, out of 197 Quo's terms, at last, 70 sentences were as the sample of (Q's category), followed by a survey of experts. Data gathering from Q sorting, this information was analyzed by Q Factor Analysis Method. The distribution analysis showed that four distinct mental patterns could be identified among the participants in the research on the factors influencing the identification of the challenges of jihad management. Finally, 74.91% of the total variance was explained. These four subjective patterns were named according to the names of Necessary requirements: behavioral requirements, approach requirements, basic requirements.

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.

Workplace deviance is one of the undesirable behaviors which are responded by employees due to abusive supervision in the workplace. Abusive supervision is one of the crucial topics in the knowledge of the body of management literature. The employees display aggression and retaliation behavior against supervisor interpersonal mistreatment, and ultimately employees engage with deviant behavior. Psychological capital and Islamic work ethic reduces the effect of workplace deviance in the presence of abusive supervision. The purpose of this study was to investigate the Moderating Role of Islamic Work Ethics and Psychological Capital on the Impact of Abusive Supervision on Deviant Behaviors. The present study was conducted with the purpose of applied and descriptive-correlation method. The statistical population of the study was all employees of public organizations in Semnan province. Samples were selected through simple random sampling, which 218 people was determined according to the size of society in each organization. Tepper (2000) standard questionnaire was used to measure abusive supervision variables, The standard questionnaire of Bennett and Robinson (2000) was used to measure deviant behavior, Islamic work ethics was obtained from the Tufail et al (2017) standard questionnaire and psychological capital from the standard Luthans et al (2015) questionnaire. Questionnaires were analyzed using structural equations’ modeling in Smart-PLS software. The results showed that Abusive supervision has a positive and significant effect on employee's deviant behavior. Also, Islamic Work Ethic and psychological capital moderates the relationship between abusive supervision and employees deviant behaviors.

The Islamic ethics views dedication to work as a virtue. Social relations at work are encouraged in order to meet one’s needs and establish equilibrium in one’s individual and social life. On the other hand Social capital can facilitate access to information and vital sources in order to promote performance and use environmental opportunities. An organization with powerful social capital can have immediate access to a wide range of information in order to create innovative performance. This capital is an intangible asset to the organizations and successful organizations can use it appropriately and immediately. Accordingly, this research examines the effect of Islamic ethics on social capital with the role of mediator of social responsibility. This research is descriptive survey, in which the questionnaire has been used to collect data. Shiraz University was chosen as an Islamic case. The survey sample consists of 273 randomly taken employees of Shiraz University. Data collected by structural equation software LISREL has been analyzed. The results revealed Islamic ethics has a positive and significant effect on social responsibility and social capital.