ارزیابی عملکرد سازمانی؛ ضرورت‎ و ویژگی‎های آن از دیدگاه آموزه‎های اسلامی

Extended Abstract
 
Introduction and Objectives: “Organizational performance evaluation” is a well-established topic in management literature and one of the most critical issues faced by organizational officials (Safari et al., 2018; Pouya & Nowruzi, 2017). This is because “performance” is a central concept within organizations and a vital aspect of organizational activities; indeed, it is a primary subject in all organizational analyses, influenced by the organization’s core policies and procedures (Bikzadeh & Alizadeh, 2009). Consequently, organizational performance evaluation—conducted with the aim of measuring, managing, and improving performance, and ultimately achieving organizational excellence—is one of the most powerful managerial tools for obtaining necessary information about the organization’s status. It represents one of the most significant issues in management and organization studies and is a fundamental requirement for organizations and organizational life in the contemporary world, as organizations achieving their strategic goals depends on the proper implementation of a comprehensive organizational performance evaluation system (Rezaian & Ganjali, 2011, p. 323). The importance of this matter also stems from the fact that every organization has an essential need for a specific monitoring and evaluation system within the framework of performance management, in order to ascertain the suitability and quality of its activities. The absence of such a system within an organizational and managerial structure is tantamount to a severance of the organization’s connection with its internal and external environment, the consequence of which would be the demise of the organization.
On the other hand, Islamic teachings, addressing both individual and organizational dimensions, also refer to this subject and emphasize its necessity for the performance of individuals and organizations in numerous instances. The requirements and characteristics of performance evaluation constitute another important topic addressed in Islamic teachings. Considering these during the evaluation process is deemed crucial for achieving a desirable outcome from this perspective. In fact, the absence or disregard of these requirements in an evaluation renders its results invalid from the Islamic viewpoint. Based on this, explaining the necessity of organizational performance evaluation from the perspective of Islamic teachings and identifying the requirements and characteristics it entails from this viewpoint is of great importance. Therefore, the main objective of this research is to clarify these two subjects—formulated as a research topic—from the perspective of Islamic teachings. Accordingly, the primary focus of this study is the “why” of organizational performance evaluation and the “what” of its characteristics from an Islamic perspective.
The main research question is: What are the reasons for the necessity of organizational performance evaluation and its characteristics from the perspective of Islamic teachings? The subsidiary questions are: (a) What are the reasons for the necessity of organizational performance evaluation from the perspective of Islamic teachings? (b) What are the characteristics of performance evaluation from the perspective of Islamic teachings?
Method: This research was conducted using a combined analytical-ijtihadi method. To elaborate, after formulating the main and subsidiary research questions, the theoretical foundations of the subject were examined. Subsequently, given that, according to Islamic scholars, the most accepted and reliable method for inferring divine rulings from religious sources is the “Ijtihad” method—which can be developed to be applicable in humanities and management science—this method was employed. Through the examination of research sources, relevant religious documentation related to the topic was identified. Finally, to categorize and analyze the conceptual data, perform thematic conceptualization, and consequently arrive at a theory, the “Thematic Analysis” method was utilized. The analysis of research concepts and themes was carried out using this method in five steps. In the final stage, by compiling the research report, the network of themes was formed and designed.
This research is interpretive in terms of philosophical foundations (for discovering and inferring the main concepts of the research from Islamic propositions, relying on interpretations of the Holy Qur’an and commentaries and translations of Nahj al-Balāghah), fundamental-applied in terms of orientation (the philosophy and purpose of this research, while adding knowledge to the relevant discipline, is to provide a practical model of evaluation and monitoring characteristics in organizations), and qualitative in terms of method, conducted with an inductive approach using documentary and library methods for data collection and the ijtihadi strategy and thematic analysis (inferential-analytical) for discovering, inferring, and analyzing data.
The Holy Qur’an was selected as the primary source of religious knowledge, and Nahj al-Balāghah as a special source among peripheral religious sources. Among the three sections of Nahj al-Balāghah—sermons (khuṭab), letters (rasā’il), and wisdom sayings (ḥikam)—the letters section, which was more relevant to the discussion of organization, management, and organizational performance evaluation, was selected as the main source alongside the Qur’anic verses. Other sections and other hadith sources were used sporadically and case by case.
The research was conducted in four stages: (1) formulating the research question, (2) determining the statistical population and research sources (conducting the research), (3) conducting the research, and (4) compiling the final report. The research stage had five steps: first, reviewing the research background, theoretical literature, conceptualization, and explanation of keywords using dictionaries and management sources; second, studying relevant sources and becoming familiar with data related to the subject and research questions, and extracting and collecting them; third, descriptive coding; fourth, interpretive coding; and fifth, relational coding.
In this process, the extracted propositions—approximately 201 verses and narrations—were repeatedly reviewed and compared with each other, and the themes obtained at each step were analyzed, refined, and categorized into coherent groups at different levels, with similar themes merged and homogenized. As a result, three categories of themes were obtained: (1) descriptive or basic (codes and key points in the text, 169 themes); (2) interpretive or organizing (categories obtained from the combination and summarization of basic themes, 13 themes); and (3) relational or global (higher-order themes encompassing the governing principles of the text as a whole, 3 themes). Finally, in the last stage, by compiling the research report, the network of themes was formed and displayed in a diagram at the end of the article. Due to the limitations of the article, only some of these findings will be mentioned.
Findings: The research, by identifying three categories of themes—descriptive (169 themes), interpretive (13 themes), and relational (3 themes)—reveals that organizational performance from the perspective of Islamic teachings comprises four dimensions: intention (nīyyat), inputs, activities or processes, and outcomes. Each of these four dimensions must be evaluated within the organizational performance management process.
Furthermore, the findings indicate that the characteristics of organizational performance evaluation in an Islamic evaluation system include: the characteristics of the evaluators, decisiveness (qāṭi’īyyat), accuracy (diqqat), inclusiveness (shumūlīyyat), comprehensiveness (jāmi’īyyat), attention to quality (tavajjuh beh keyfīyyat), process-orientation (farāyandī būdan), and continuity (istimrār). Adherence to these characteristics plays a fundamental role in the validity of the evaluation results from the perspective of the Islamic evaluation system.
Necessity of Organizational Performance Evaluation from the Perspective of Islamic Teachings:
From a rational perspective, the most important factor necessitating evaluation, monitoring, and control in an organization regarding its performance is the probability of errors occurring in organizational activities on the path to achieving goals. To prevent these potential errors and resolve possible issues, the application of control, monitoring, and evaluation of various dimensions of organizational performance is deemed necessary. It has been said that establishing and maintaining a performance evaluation system is so important that it is referred to as the “heart” of performance-based management processes (Franceschini et al., 2007, p. 13).
From a scriptural perspective (naqlī), the research findings indicate that in religious sources and Islamic teachings, there are clear and explicit directives regarding the necessity of monitoring organizational performance and evaluating it for organizational control. Islamic propositions emphasize the necessity of evaluating organizational performance in all its dimensions for the purpose of correction and improvement. The findings in this regard include:

The necessity of selecting and recruiting human resources (inputs) as a dimension of organizational performance through measurement and evaluation. Imam Ali (AS), addressing Malik al-Ashtar, says: “In the affairs of your officials, look and reflect carefully, and appoint them after evaluation and testing, not by personal desire” (Nahj al-Balāghah, Letter 53).
The necessity of evaluating the performance of managers and officials (process) and monitoring them as another dimension of organizational performance through various types of monitoring (external, hidden, public, and self-monitoring). Imam Ali (AS), addressing Malik al-Ashtar, says: “Examine the behavior of your officials and appoint trustworthy and loyal hidden observers for this task” (Nahj al-Balāghah, Letter 53).
The necessity of accurate and correct evaluation of results as the third dimension of organizational performance, with the view that the results of individuals’ work and performance may not be equal from different angles. Imam Ali (AS) says: “In evaluating and rewarding the performance of managers and officials, the good-doer and the evil-doer should not be equal in your eyes, and the results of performances must be evaluated correctly” (Nahj al-Balāghah, Letter 53).
The “intention” (nīyyat) of action and behavior as the fourth dimension of organizational performance from the perspective of Islamic teachings. Regarding the evaluation of this dimension, a distinction must be made between divine evaluation of the intention of actions and evaluation of the intention of individuals’ performance in the organization.

Characteristics of Organizational Performance Evaluation:

Characteristics of Evaluators and Monitors: The organization must have evaluators and monitors who possess trustworthiness (thiqa), loyalty (vafādārī), piety (taqvā), humility (tavāḍu’), and integrity in speech and action, so that desirable evaluation and monitoring can take place. Imam Ali (AS) says: “Send evaluators and spies to monitor the actions of your officials who are people of truthfulness, honesty, and loyalty to the organization and its values” (Nahj al-Balāghah, Letter 53).
Decisiveness (Qāṭi’īyyat): The measurement and evaluation of organizational performance must possess the necessary decisiveness. The Holy Qur’an states: “On the Day of Judgment, with decisiveness, it will be commanded that they be stopped, for they must be questioned and evaluated” (Sūrat al-Ṣāffāt, 37:24).
Accuracy (Diqqat): The measurement and evaluation of organizational performance must be conducted without haste and with the necessary accuracy. Imam Ali (AS), addressing Muhammad ibn Abi Bakr, his governor in Egypt, says: “God will question His servants about their small and great, hidden and open deeds, and you will be evaluated with precision” (Nahj al-Balāghah, Letter 27).
Inclusiveness (Shumūlīyyat): In the Islamic evaluation system, performance evaluation encompasses all individuals in the organization at every level, including employees, middle managers, and senior managers (Sūrat al-A’rāf, 7:6). No one, regardless of position, can be outside the scope of performance evaluation.
Comprehensiveness (Jāmi’īyyat): “Performance evaluation” in the Islamic evaluation system possesses the characteristic of “comprehensiveness,” which other evaluation systems lack. This comprehensiveness includes:

o External monitoring (naẓārat-e bīrūnī): As Imam Ali (AS) instructed Malik ibn Ka’b, governor of ‘Ayn al-Tamr: “Appoint a successor for yourself and go out toward Iraq with some of your people, and evaluate the performance of the managers and officials of your government region by region, using public reports” (Ahmadi Miyanji, 1426 AH, Vol. 1, p. 397).
o Hidden monitoring (naẓārat-e makhfī): Whenever the Prophet (PBUH) sent an army, he would appoint a commander and also send a trusted person to monitor the commander and army secretly and provide reports to him (Hurr al-’Amili, 1409 AH, Vol. 15, p. 60).
o Public monitoring (naẓārat-e ‘omūmī): Concepts such as human responsibility toward one another and enjoining good and forbidding evil (amr bi al-ma’rūf wa nahy ‘an al-munkar) indicate public monitoring in Islamic organizations (Āl ‘Imrān, 3:110; Nahj al-Balāghah, Letter 19).
o Self-monitoring (khod-naẓāratī): Islamic propositions frequently recommend self-accounting and self-correction. The Prophet (PBUH) said: “Evaluate yourselves before you are evaluated” (Majlisi, 1403 AH, Vol. 67, p. 73).
o Divine monitoring (naẓārat-e elāhī): According to Islamic teachings, in addition to the four types of monitoring mentioned, a fifth type—”divine monitoring”—includes six types (God, angels, body parts, the earth, prophets, and believers). Faith in these six types of monitoring is an important factor in strengthening self-monitoring.

Attention to Quality (Tavajjuh beh Keyfīyyat): From the perspective of Islamic teachings, more attention should be paid to “qualities” than “quantities.” Imam Ali (AS) says: “God loves a deed that is certain, firm, and possesses more precision and perfection” (Kulayni, 1429 AH, Vol. 9, p. 642).
Process-Orientation (Farāyandī Būdan): In the Islamic evaluation system, before evaluation, punishment, and reward, there must be notification, warning, completion of the proof (itmām-e ḥujjat), guidance, and direction. Then evaluation, reward, and punishment take place. God states: “We do not evaluate and punish anyone’s deeds until We have sent a prophet and completed the proof” (Sūrat al-Isrā’, 17:15).
Continuity (Istīmrār): The Islamic evaluation system possesses the characteristic of “continuity.” Imam al-Kāẓim (AS) said: “One who does not daily account for his soul and actions is not from us” (Kulayni, 1407 AH, Vol. 2, p. 453). This characteristic gives meaning to modern performance evaluation and distinguishes it from traditional performance evaluation (once a year).

Results and Conclusion: This research has sought to explain and examine the necessity of organizational performance evaluation—one of the most important components of the organizational performance management process, the continuous implementation of which ensures organizational efficiency, effectiveness, and consequently, its survival—from the perspective of Islamic teachings. In this regard, the research concludes that organizational performance evaluation is necessary for both rational (‘aqlī) and scriptural (naqlī) reasons.
Rationally, reason deems it necessary to prevent the potential occurrence of errors in organizational activities. Scripturally, there are clear and explicit directives in religious sources and Islamic teachings regarding the necessity of supervising and evaluating organizational performance. In this aspect—namely, the fundamental necessity of evaluation in organizational performance—there is no difference between the perspectives of conventional management and Islamic management.
Furthermore, the research results indicate that in the Islamic evaluation system, organizational performance evaluation possesses specific characteristics and requirements. The presence and consideration of these during the evaluation process lend credibility to the evaluation results from the perspective of Islamic teachings. These characteristics are: the attributes of the evaluators, decisiveness, accuracy, inclusiveness, comprehensiveness, attention to quality, process-orientation, and continuity. The characteristic of ‘comprehensiveness’ entails five types of evaluation: external, public, discreet, self-evaluation, and divine supervision. A significant difference exists between the Western management perspective and the Islamic management perspective in the results obtained from this part of the research. Many of the characteristics proposed in the Islamic evaluation system have not been addressed in the evaluation systems put forward by conventional management scholars, or are fundamentally not acknowledged by them.
Based on some of the research findings, in the Islamic evaluation system, the result of performance evaluation is either correction (iṣlāḥ) or improvement (behbūd), which was discussed in the text from the perspective of Islamic teachings.
Acknowledgments: The authors would like to express their gratitude to all colleagues and experts who contributed to the improvement of this research.
Conflict of Interest: The authors declare that there is no conflict of interest regarding this research.