نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشیار، گروه مدیریت، پژوهشگاه حوزه و دانشگاه، قم، ایران
2 مدیر خانه راهبران دینی جوان، تهران، ایران.
3 طلبه حوزه مروی، تهران، ایران
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسندگان [English]
Extended Abstract
Introduction and Objectives: Leadership—particularly in its religious and spiritual form—is a natural and essential component of human society. Islam, as a comprehensive worldview, provides a holistic framework for guiding human beings on the path of growth, excellence, and societal development. Within this framework, religious leaders—emerging from within society and deeply familiar with the authentic needs of people—assume the responsibility of directing communities and advancing collective well-being.
During the era of occultation, this responsibility has been entrusted to qualified religious scholars. However, contemporary clergy often face a critical challenge: a widening gap between themselves and the public, which limits their ability to act as effective social leaders. This gap persists despite the existence of rich historical experiences of successful Islamic leadership—particularly in the years leading up to the Islamic Revolution of Iran—that can serve as valuable and practical models for today’s scholars.
Among the prominent figures of this period is Martyr Ayatollah Dr. Seyyed Mohammad Hosseini Beheshti, whose transformative impact on Iranian society before and after the revolution is well recognized by both his supporters and critics. His five-year service as the head of the Islamic Center of Hamburg represents one of the most significant examples of international religious activism carried out beyond the framework of an Islamic political system.
This study seeks to identify and conceptualize the core components of Shahid Beheshti’s Islamic leadership style at the international level, with a specific focus on his period of leadership in Hamburg. The overarching goal is to help generate scholarly literature for the seminary community, contribute to the development of a global discourse on Islamic leadership, and formulate a practical and applicable leadership model for future religious scholars.
Research Method: This study is qualitative in nature, descriptive–analytical in purpose, and inductive in logic. The primary research method used was content analysis, supported by the MAXQDA software for coding and categorization of concepts. The statistical population consisted of Shahid Beheshti’s surviving writings and documents—approximately 8,000 pages—selected through purposive sampling.
The research process was conducted in four main stages:
Literature Review and Data Extraction: Systematic collection and review of texts, followed by identification of relevant leadership-related data.
Coding and Identification of Basic Themes: Through descriptive coding, 454 initial basic themes were extracted; after removing overlaps, 365 basic themes remained.
Formation of Organizing Themes: Using repeated close reading and expert brainstorming sessions, the basic themes were grouped into 17 organizing themes.
Formation of Overarching Themes: By synthesizing the organizing themes and drawing on theoretical foundations, three overarching dimensions of leadership were developed.
To ensure validity, several reliability strategies were used, including repeated coding, internal and external review, peer evaluation, and reference to credible and authoritative sources. Additional reliability was achieved through consultations with professors and specialists in Islamic leadership and contemporary religious studies.
Results: Content analysis led to the development of a three-dimensional model of Islamic international leadership that reflects the essential components of Shahid Beheshti’s approach in Hamburg.
Personal Capabilities and Characteristics
This dimension, which appeared most frequently in the data, comprises five key organizing themes:
a) God-centeredness: Including duty orientation, trust in divine support, and sincerity.
b) Moral Virtues: Such as diligence, appreciation of good work, and empathy.
c) Skills: Including effective planning, organizing, time management, and communication.
d) Religious-Based Problem Solving: Applying Islamic sources and textual reasoning in addressing challenges.
e) Religious Knowledge: Sustained and in-depth study of Islamic teachings.
These characteristics demonstrate that spiritual grounding and ethical conduct were not merely abstract values for Beheshti but practical tools shaping his leadership behavior.
Audience Orientation
This dimension highlights Beheshti’s accurate understanding of audience diversity and his strategic design of initiatives tailored to different groups. Key audience areas include:
a) Collective and Organizational Work: Especially student organizations, which had the highest frequency of references.
b) Youth: Identified as a major target group for long-term transformation.
c) General Public: Including mosque attendees and broader Muslim communities.
d) Other Nations and Religions: Reflecting Beheshti’s commitment to dialogue and intercultural communication.
e) Media: Recognizing its role in influencing public opinion.
f) Academic Communities: Including professors, researchers, and intellectuals.
This audience-centered strategy demonstrates a dynamic understanding of societal layers within an international context.
Environmental Awareness
This dimension reflects Beheshti’s deep and realistic understanding of the socio-political context of his activities in Europe. It includes three organizing themes:
a) Identifying Field Capacities: Recognizing opportunities and mobilizing them effectively.
b) Identifying Aligned Currents: Building alliances with individuals or groups sharing similar goals.
c) Identifying Competing Currents: Understanding ideological opponents and responding constructively.
The interaction of these three dimensions creates a unified and coherent model of Islamic leadership suitable for international contexts.
Discussion and Conclusion: The findings reveal that Shahid Beheshti’s international Islamic leadership is characterized by a multidimensional and sophisticated model that extends far beyond traditional jurisprudential authority. His approach integrates spiritual principles, ethical behavior, organizational management, and social engagement.
Key characteristics of this model include:
a) Religious Groundedness: A strong reliance on Islamic principles as the foundation for action.
b) Contextual Awareness: Strategic assessment of the environment—including capacities, threats, and trends—to guide intelligent decision-making.
c) Audience-Oriented Strategy: Strong emphasis on youth, students, and community groups to build an active and responsible network of future leaders.
d) Integration of Personality and Skills: Effective leadership requires both spiritual–moral qualities and practical managerial and communication skills.
By focusing on Beheshti’s lived experience in a non-Islamic, international environment, this research presents a rich, applicable, and context-sensitive model of religious leadership. It offers a roadmap for young scholars and seminary students who aim to play constructive and influential roles in global arenas.
Acknowledgements: We express our sincere gratitude to all professors, experts, and colleagues who contributed to this research through their valuable feedback, participation in review sessions, and scholarly support. Special thanks are extended to the Vice President for Research at Marvi Seminary and to the editorial team of the Religion, Spirituality, and Management quarterly journal.
Conflict of Interest: The authors declare no conflicts of interest related to this article
کلیدواژهها [English]
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