نشریه مطالعات راهبردی بسیج
پیاپی 53 (زمستان 1390)

Undoubtedly, spontaneous social institutions can play a strong role in making the society dynamic. Social movements require forces that can drive the society in a productive and continuous way, or sets appealing goals and objectives for the society that can drive the society towards meeting them. In our Islamic-Iranian society, the goal of having an advanced society is so appealing that serves as a social instigator, and can produce specific social waves that can generate the synergized energy for the society and the nation. Here, what sort of identity does Basij- as a social institution- define for itself? And how can it play a role in this area? The answer to this question is the main axis of this article, which we explain by referring to some basics.

Undoubtedly, formulating the Iranian-Islamic model of progress requires that parameters be taken into account, without which the process of formulating the model will never lead to an optimal result. This article has addressed the parameters that can have an effect on formulating the Iranian-Islamic model of progress in the domain of organizational studies. The first parameter is “redefining organizational concepts”, because-in the organizational knowledge that the country needs to acquire within the framework of the Iranian-Islamic model of progress- neither will the reengineering of the Western concepts, nor reverse engineering contribute to the solving of the problems faced by the country’s organizations Therefore it is necessary that many of the concepts in different areas of organizational studies be redefined including structuring and designing the organization, management resource human and management of organizational behavior. The second parameter is “the explanation of Islamic management principles” in the organization. There are some differences between Islamic managementin terms of its missions, objectives, and calling- and other management systems, a fact that makes the explanation of its principles in the Iranian-Islamic model of progress necessary. The third parameter under study is “work and corporate culture management”. This parameter emphasizes that Islamization in corporate culture studies underlines work culture. So, it sets to explain the place where it stands and its relation with the model of progress.

Undoubtedly, progress and development in any country in all personal, organizational and social aspects depend on having a model in proportion to the philosophical foundations and ideological system in that country. Because of the fact that progress and development depends on performance and productivity in every organization, the parameter of organizations management can be mentioned as the main basis for progress on the basis of the model of development. Today, organizational leadership as the fundamental element of management constitutes as the most influential variable for achieving organizational effectiveness, one that furnishes the grounds for enabling and accelerating the process of meeting organizational objectives, and paves the way for gaining a perspective of, and the strategic objectives of, the organization and the country in general. Having optimal, ideal, and value-based measures and criteria, Islamic organizational leadership delineates the point of ideal proportion in the organization. Also, as an influential factor in encouraging and promoting other organizational parameters towards promoting the Iranian-Islamic model of progress in all aspects, it plays its role by providing effective and convenient models. This article, which uses a library and documentary study method, addresses a few optimal aspects, parameters, and indicators of Islamic organizational leadership as well as the place of the model of progress and the role played by Islamic organizational leadership in meeting organizational effectiveness, while mentioning where the model of progress stands in two time states- now and future.

In the ending decades of the twentieth Century, the concept of social development was considered as one of the prerequisites forد sustainable development in a specific manner. For this purpose, various programs were held for helping countries achieve sustainable development, as well as various measures were explained for accessing countries’ performance in this regard. But, often these measures and programs have been determined by Western theorists on the basis of the values possessed by this group of societies. On this basis, while presenting a picture of the optimal Islamic society, the present article has provided measures for how the society can move forward in this path, by using the concept of Utopia (Madineh Fadzele) in the thought system of great Moslem philosophers like Farabi, Avi Cenna, and Sadr-ol-Mote’allehin.

If Islam and Iran were to restore the dignity that they had before, and to be pioneers in the path towards development, they would have to refrain from following the Western models, designing a new model for progress and development according to specific cultural, social, and geographical infrastructures in the country and the Islamic teachings, and using this model as a tool to contribute to our supreme cause, namely that of achieving a divine ideal which is unlimited and calling. This article tries to determine the path towards achieving the objectives intended and pursued in personal life, and to suggest a practical method for implementing the Iranian-Islamic model of progress after explaining how important the model is and the way it is important to pay heed to personal life in this model by using the logical framework approach. Finally, indicators have been determined to measure the extent to which the objectives can be accessed, which are aimed at showing the road map to how and how much to achieve the objectives. This research uses the views held by the elites in different areas in order to identify the indicators in three dimensions: Rationality, spirituality, and justice, finally led to the extraction of 108 indicators. Then, these indicators were rethought and reevaluated using questionnaires. Also, 54 indicators were selected to evaluate the extent to which the objectives of the Iranian-Islamic model of progress can be, or have been, achieved.

Achieving an optimal model of progress requires that a change take place in areas related to thought in three fields, namely anthropology, epistemology; and ontology. It follows that this should be considered as well in determining and explaining the different areas of the Iranian-Islamic model of progress because transition from the status quo to an optimal one is what is meant by modeling. It is exactly at this point where different groups and thoughts are invariably trying to create a status based on value-based concepts by producing images of the optimal status so it can be a drive for those addressed in that direction. Having conceptualized and understood the dimensions of the Iranian-Islamic model of progress, this article studies the concept of culture and also studies and criticizes the cultural indicators presented by UNESCO and used in the United States to determine the cultural indicators and explain the implications that can have an effect on designing them. Using the general and specific characteristics intended for an indicator, the cultural indicators defined by the country’s Supreme Council of Cultural Revolution, were assessed within the framework of the Iranian-Islamic model of progress, with the defects in each being described. The assessments showed that disregarding spirituality as a key dimension in the area of cultural development and culture constitutes as the most important defect involved in the aspects defined by Supreme Council of Cultural Revolution. The other defects detected were immeasurability and generality of a few of the aspects and parameters.