Mosque Management: A Human Capital Competency ModelHassan Abedi Jafari, Ph.D. 1 Center for Islamic Studies in Development and Management, Director Gholamreza Taleghani, Ph.D. Faculty of Management, University of Tehran Rasoul Abbasi, Ph.D. Candidate Faculty of Management, University of Tehran

Abstract: Mosque is one of the community centers intermingled with the life of majority of Muslims but the issue of mosque management is yet to be paid due attention. The current study has been made to identify the elements of human capital competency model in the mosques that serve as input for the mosque management system. The method of designing a conceptual model in this research work is based on mere scientific conceptualization. The methodology in this work is based on exploratory study, observation and interview based on Delphi methodology with the religious experts. Data has been gathered from various religious, scientific and academic sources. In this study the main dimensions of human capital competency model in mosques are Imams competencies, Activists competencies, and Jemaah or mosque-goers competencies. Later, the competencies of Imam have fallen into three components of knowledge-skill, virtue and motivation; activists competencies have been divided into three components of personal, inter-personal and social characteristics; and finally competencies of Jemaah have fallen into four components of awareness of the rituals of presence, observing the rituals of presence, religious-ethical capital, and human-social capital. According to the religious experts Imams competency is the most important and most influential factor in the success and effectuality of the mosque that come from Imams ethical-behavioral virtues.

Key Words: Islamic Management, Mosque Management, Human Capital Competency,effectuality, Imam of the Mosque, Activists, Jemaah

1. Introduction Mosque is one of the important religious community centers that safeguards social values and prevents values from falling into oblivion. It serves like a very active cultural center in the Islamic communities. The mosque safeguards religious1

h_abedijafari@yahoo.com

teachings and tenets by warning people of cultural assault on one hand, and boosting religious tendencies in the Muslims on the other hand. In other words, the mosque resists against the Wests cultural assault by indoctrinating Islamic culture and tenets. The development and empowerment of mosques play a key role in safeguarding and boosting culture. Despite importance of this religious institution and high number of mosques in the Muslim nations, little academic research has been thus far made on the management of this highly important religious community center. It is clear that human capital competency is one of the fundamental and influential factors behind effectuality and success of this religious institution. The higher the level of human capital competency in the mosque, the better will be performance output of the mosques. A historical survey of the performance of mosques ever since establishment of the first mosque (Qoba) by the Prophet Muhammad (S) shows that whenever a better management was enforced in this religious community center, better achievements were made out of its potential capacities. Therefore, we should admit that as such management by definition means making utmost use of capacities in an organization, mosque management should enjoy deserving human capital resources such as Imam, activists and Jemaah in order to turn the mosque into a voluntary, popular, nonprofit and religious center with successful and effectual performance in realization of its social and religious duties. In a research conducted by the Islamic Ideology Dissemination Organization (IIDO) in 2005, seven factors were blamed to be responsible for unsuccessfulness of the mosques. Three out of seven factors directly related to the human capital competency in mosques: 1- Lack of a knowledgeable and able Imam of Jemaah to be familiar with the everyday issues and his inability to attract and communicate with people 2- Lack of a pensioner Imam 3- Lack of a well-coordinated and powerful board of trustees One major prerequisite for developing human capital is identifying key competencies in the mosques. The human capitals in the mosques are Imam, activists (and voluntaries) and Jemaah. Now, the current work poses these questions that, what are the characteristics of deserving human capital in the mosques? What are their competency model based on dimensions, components and indicators? The main goal of this work, therefore, is identifying dimensions, components and indicators of human capital competency concept in the mosques. 2. Research Literature 2-1 Imams Competencies In this study we will try to identify basic competencies of an Imam of mosque like a manager of an institution.

Researchers have always paid much attention to identify the key competencies of managers. Identifying the various aspects of managers managerial competencies is important both for development and for evaluating performance of managers. Competency of managers by definition refers to collection of characteristics and behaviors that lead to effectuality of the managers in their occupational environment such as knowledge, skill, personal characteristics, insight, occupational and popular credibility (Ghaffarian, 1998). In another definition, competency has been described as essential characteristics of a person that, in a cause and effect relation, is related to that individuals effectual or superb performance in an occupational position. Spencer & Spencer believe that there are five types of competency characteristics: motives, personal characteristics, self-concept, knowledge and skill (Spencer & Spencer, 1993). Competency is possessing knowledge, skill, ability or qualification that is capable of presentation, observation or change (King & Evans, 1991). Boyatzis believes that success of a manager depends upon a wide spectrum of factors (Boyatzis, 1982). He uses such factors as personal qualifications, motives, experience and behavioral characteristics to define competency as the following: A capacity that exists in a person that leads to behavior that meets the job demands within the parameters of the organizational environment and that, in turn, brings about desired results. David Robotham in an article on competency writes that: It still remains the case that there seems to be little agreement in the literature, on the definition of competency. Ghaffarian (2000) believes that in a sum-up the competency indicators of the managers are classified in six categories (in two individual and social competency dimensions): A- Individual competency dimensions: 1- Professional science and knowledge; 2- Skills. Skill is the ability to change knowledge into practice. In a common classification, the required skills of the managers fall into three categories: - Perceptional skill, that is the individuals ability to learn about complexities of the organization and his aptness to perform based on the organizational demands. This awareness helps the person to behave based on general objectives of the organization rather than the demands of the closest associated groups. - Human skill, that is the ability to distinguish how to work with people and have them perform certain jobs. This includes understanding about the motivations and manifesting an effective leadership. - Technical skill, that is the ability gained in the course of experiences, training and apprenticeship and is used to apply knowledge, methods, techniques and required equipment for performing certain jobs (Hersey & Blanchard, 2003 and Rezaian, 2000) 3- Personal characteristics 4- Attitude The value-based decision-making standards are among the major functionaries for forming a decision. The collection of values is one distinctive factor for managers.

Some of these factors are: the belief in responsiveness to God, respecting people, strong belief in occupational moral, hope to the Afterlife, attitude toward human beings, monotheistic belief B- Social competency dimensions: 1- Occupational credibility: Occupational credibility refers to the managers status in the occupational communication network and it is the ability to establish relations with influential individuals and making requests with high probability of acceptance. 2- General credibility: The general credibility of a manager refers to his nonoccupational status in the society. (Ghaffarian, 2000) Moreover, the ethical and value-based virtues are among the inseparable competencies of a manager. In the first glance, virtue criteria seem to be inseparable parts of ethical ideas. They put forward prospects that shape up our lives and competency is the collection of gained skills and technical efficiency. A deeper survey, however, shows that the two concepts of competency and virtue are interrelated: competencies include certain virtues and successful performance of virtues requires some capabilities. There are two approaches in this regard. First, we must make a distinction between competency and virtue; second, we must take the two concepts as coexistent, knowing that the majority of management competencies have inborn virtues. Bowman and Colleagues (2004) combine ethical and technical competencies as the essential elements for a successful public administration. They believe that the success of public administrators depends upon the triangle of technical qualifications, leadership and ethical competency. Ethical competency includes moral reasoning, management of values and prudent decision-making (Bowman et al, 2004). Virtanen suggests collection of competencies for the public administrators, one of which is ethical competency (Virtanen, 2000). Macaulay and Lawton in their articles conclusion maintain that virtues are equally within the sphere of human personality and his measures. Virtue is a complementary section of management competency. Competency, like management excellence, has inevitably an attention to virtue in its nature. Likewise, virtue should possess some qualities of competency in order to be practicable. (Macaulay and Lawton, 2006) In the end, motivation has been considered as the final component for competencies of an Imam of mosque. Hersey & Blanchard (1996) believe a successful performance is a function of individual ability and motivation. In other words, readiness is the degree of leaders ability and motivation in gaining success in performing a certain job or duty. Ability means knowledge, experience and skill an individual or a group possess for performing a duty or a special task. Motivation means the degree of assurance, commitment and motivation in a person for successful fulfillment of a task (Hersey & Blanchard 1996). Robins, too, considers performance a function of ability and motivation. Rezaian (2000) maintains that the success of a manager depends upon abilities, insight and motivation. Therefore, the three components of

knowledge-skill, ethical-religious virtues, and motivation have been considered for competency model of the Imam of mosque. Here we will discuss special characteristics of a competent Islamic manager and leader, then we will continue with desirable characteristics of an Imam of Jemaah according to available theoretical literature. Pirouz and Colleagues (2006) maintain that an influential leader in the Islamic societies should possess the following characteristics: 1- Piety; 2- Moderation and toleration; 3- Intimacy and affection; 4To do good against bad; 5- Liberality Nabavi (2006), alluding to the Qoranic verses and traditions, says a leader should have the following personal characteristics: 1- Liberality (forbearance, self-possession in happiness, endurance against problems, tolerating contrary opinions, avoiding the strong passion for chairmanship); 2Intelligence; 3- Scientific and technical competence; 4- tolerating contrary opinions; 5- Endeavor; 6- Perseverance; 7- Courage; 8- Reputation; 9- Delivering an oration (eloquence and rhetoric) According to the Center in Charge of Mosque Affairs (2007), a Muslim administrator should have the following characteristics: 1- Faith and piety; 2- Assurance of equity and social justice, and trust; 3- Ability; 4Good conduct and good-natured; 5- Liberality and self-control; 6- Wisdom and farsightedness; 7- Moderation in deed and creed; 8- Modesty; 9- Seriousness and Endeavor; 10- Honesty and loyalty; 11- Seeking modern knowledge and new horizons for work In connection with the characteristics of the Imam of mosque, the Center believes that from scientific point of view an Imam of mosque should be well familiar with Qoran and its interpretation, traditions, and the quotations attributed to the Infallible Imams. He should be able to provide responses to the questions on religious jurisprudence or Fiqh and to the rhetorical skepticism. He should be well aware of the national and international news. He must avoid talkativeness, idle talking, backbiting and slandering. In his contacts he should be well-mannered and sociable. He must respect peoples prestige and avoid humiliation, mocking and snickering. The Imam of Jemaah has the following four major duties: 1- Performing congregational prayers 2- Teaching and preaching Islamic tenets and sciences 3- Management of mosque affairs 4- Establishing relations with mosque-goers Adhering to the Prophetic traditions and conduct is very important for the success of the Imam of Jemaah in his critical responsibility. Some of the personal and social conducts of the Prophet (S) are the following: Cleanliness, good appearance, wearing perfumes, greeting people, shaking hands with people, always wearing a smile, establishing friendly relations, and respecting others (Center in Charge of Mosque Affairs, 2007)

Piety is one of the most important characteristics of an Imam of mosque. The Almighty God, in Verse 34 of Anfal Chapter of Qoran says only the friends of God and the guardians of Masjed hl-Haraam are the most pious: No men can be its guardians except the righteous. On the other hand, He says in Verse 18 of Al-Towba Chapter that: Only he shall visit the mosques of Allah who believes in Allah and the Last Day, and keeps up prayer and pays the poor-rate and fears none but Allah; so (as for) these, it may be that they are of the followers of the right course. This verse puts forward conditions for those who intend to build and repair the mosques that are: belief in God, belief in the Last Day and Doomsday, keeping up prayers, paying poor-rates and alms-taxes, courage and fear of God. Nobahar (2007) believes that an Imam of Jemaah based on Islamic capital must possess the following characteristics: Justice (avoiding sin), generosity (avoiding deeds and creeds that make him despised and dishonorable), possessing high scientific rank, piety, ethical excellencies, moderation and avoiding extremes, serious attention to mosque affairs, introducing successor for his absence, liberality, regular and disciplined performance of congregational prayers, avoiding prolonging of programs. The intention or the decision to practice self-purification and spiritual refinement is among the most important indicators of competency of the mosque-goers and most important of all, of the Imam of mosque. The Holy Qoran, in Chapter Towba, Verse 108, introduces Qoba as a deserving mosque because in it are men who love that they should be purified; and Allah loves those who purify themselves. Self-trust is also one of the competency indicators of the Imam of mosque. Self-trust refers to the persons belief in his abilities for successful implementation of his duties (Gholipour, 2007, P. 219). Attention to all people in the mosque is one of the important things that an Imam of mosque should consider. He must avoid paying double attention to the rich, grandees and the nobles in contrast to the people of low financial or social ranks. This can be seen in Verse 28 of Al-Kahf Chapter and Verse 52 of Al-Anaam Chapter, where the Holy Book says: And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded. (Al-Kahf: 28) And do not drive away those who call upon their Lord in the morning and the evening, they desire only His favor; neither are you answerable for any reckoning of theirs, nor are they answerable for any reckoning of yours, so that you should drive them away and thus be of the unjust. (Al-Anaam: 52) Movazzaf Rostami (2008) believes that study and research into the verses of the Holy Qoran will help us find required characteristics and qualifications for the preachers and performers of the religious programs that are the following: good

manner, modesty, cheerfulness, soft speech, forbearance, forgiveness, avoiding wrath and violence, avoiding self-praise, fulfillment of ones obligations, belief in consultation, avoiding mocking and faultfinding, moderation in behavior, good listening capacity, honesty in deed and creed, avoiding words without action, good appearance, liberality and keeping promise, avoiding formalities, doing good against bad, giving good and bad news equally, playing only a reminders role.

Table 1: Competencies of an Imam of MosqueDimensions Component s Indicators- Perceptional skill:Observing major issues, strategic thought, analytical thought, understanding and explaining about the duties, objectives and values of mosques in Islam, creative thought

Sources- Supreme Leaders lecture in June 1996 - Ketz, 1974 - Farahi, 2004 - Nobahar, 2007 - Forough-e Masjed, Vol. 3, P. 157 - Ghaffarian, 2000 - Kreitner, 2007 - Hersey & Blanchard, 2006 - Jackson and Holland, 1998 - Gholipour, 2007 - Rezaei Birjandi, 2004 - Center in Charge of Mosque Affairs, 2007 - Interview and observation - Tahrir al-Vasileh, Vol. 1, Pp. 436-8 - Al-Anfal, Verse 34 - Nobahar, 2007 - Nahj ul-Balaghah, Hekmat 176 - Rezaian, 1993 - Michael and Lawton, 2006 - Gholipour, 2007 - Tafsir-e Noor, Vol. 5, P. 33 - Al-Furqan, Verse 63 - Rezaei Birjandi, 2004 - Mozhaji, 2007 - Nabavi, 2008 - Interview and observation

- Human skill: Knowledge & SkillsLeadership, identifying addressees, reconciliation of two parties, encouragement and support, employing individuals, effective listening, effective communication with the addressees, the art of lecturing, good appearance, establishing groups, directing sessions

- Technical skills:Religious knowledge, modern-day knowledge, political awareness, management knowledge, consultation and psychology knowledge, awareness on subcultures, sound and correct recitation of prayers and Quran verses

- Justice based on jurisprudence and piety:

Islamic

Avoiding mortal sins and no insistence on conducting venial sin s

Ethical and Behavioral Competencies Virtues

of an Imam of Mosque

- Honesty and fulfillment of ones obligations - Trust - Good manner - Liberality:forbearance, tolerating contrary opinions, endurance against problems, selfpossession in happiness

- Modesty - Courage (fearing no one but Allah) - Discipline

- Self-trust - Endeavor and perseverance in the mosque - Efforts to settle and alleviate peoples problems: Trying to solve Motivationtheir problems and sympathizing with them

- Motivation for self-purification and spiritual refinement: - Motivation to purify and guide others

- Rezaei Birjandi, 2003 - Nobahar, 2007 - Rezaian, 2003 - Nabavi, 2008 - Al-Towba, Verse 108 - Tafsir al-Mizan, Vol. 18, P. 326 - Hersey & Blanchard, 2006 - Atkinson, 1968 - Interview and observation

2-2 Competencies of Activists According to the religious decree issued by the majority of jurisprudents on mosques, the endower has no right to assign someone as administrator of the mosque. So, the question is: Who is responsible for administration of the mosque affairs? The answer is: Since mosque is an example of public endowment, according to religious law no one can be assigned as its administrator. Therefore, in the first place the Islamic ruler or his representative will be in charge of mosque affairs, otherwise, the pious believers should be in charge of the mosques. Todays tradition of mosque administration by a board of trustees a group of believers who undertake administration of the mosque affairs is both Islamic and popular, and it deserves to be protected. (Lotfi, Institute of Qom Mosques) Mosque activists both work as the executive staff in the mosques and serve as an operational arm (specially the board members) for the mosques. In this sense, their personal characteristics are important as much as their capabilities and abilities. On the other hand, since they work in groups, their interpersonal characteristics will be also important to consider. Given the above, the characteristics of mosque Activists fall into personal and interpersonal. The personal characteristics of these people are religious and ethical virtues, motivation, honesty and trust, intention to serve, responsibility orientation, liberty and moderation, endeavor, skill and knowledge, and courage. Since they work in groups, their interpersonal characteristics may be defined as unity and amity, brotherhood and oneness, local reputation, bilateral respect, affection and compassion. By oneness we mean one for all and all for one. Bilateral and multilateral trust in one anothers deeds and creeds are among the other important factors in behavior of a group. Trust has three aspects: 1- General trust, that is, expecting right and fair deed and creed, honesty and agreement

2- Emotional trust, that is, believing in the fact that your friend will not present a bad image of you in your back 3- Being trustable, that is, the belief in the fact that commitments and promises are there and will be fulfilled (Kreitner & Kinicki, 2007) The intention to serve the House of God is one of the major indicators of this part. The value of works depends upon the intention to do it. On excellence of serving the mosques this suffices to refer to a tradition: He who brooms and cleans a mosque, the Almighty God will consider the reward of liberating a slave for him and he who dusts off a mosque, the Glorious God will double His blessings to him. (Bahar alAnwar, 56/383/83, Quoted from Hadith-e Masjed, P. 127) Table 2: Competencies of ActivistsDimensions Components Indicators- Unity and amity, brotherhood and oneness - Compassion and kindness - Local reputation

Sources- Tafsir-e Noor, Vol. 4, P. 357 - Al-Omran, Verse 103 - Kreitner and Kinicki, 2007 - Nobahar, 2007 - Al-Anfal, Verse 63 - Nabavi, 2008 - Kaliath and colleagues, 1999 - Ghaffarian, 2000 - Interview and observation - Al-Eraaf, Verse 29 - Spencer & Spencer, 1993 - Rezaian, 2000 - Razeqi, Forough-e Masjed, Vol. 3 - Toiserkani Ravari, Forough-e Masjed, Vol. 3 - Hersey & Blanchard, 1996 - Porter and Lawler, 1996 - Becker and Colleagues, 2009 - Nobahar, 2007 - Tafsir-e Noor, Vol. 5, P. 33 - Al-Towba, Verse 18 - Nabavi, 2008 - Interview and observation

Interpersonal (Group) characteristics

Competencies of Activists(Board of trustees, voluntaries, servitors of mosques, )

Personal characteristis

- Intension to serve (giving preference to the demands of others, having intension to serve the House of God) - Honesty and fulfillment of commitments - Trust - Liberality - Knowledge and skill - Endeavor and forbearance - Courage

2-3 Competencies of Jemaah The competencies of Jemaah is placed as the first model in the input of the system as human capital and resources of the mosques. One of the major distinctions of

mosques from other state-run and private organizations is this that in the mosques the margin between the addressee (customer or client) and the staff is rather unknown with no interference. Individuals are easily replaced in the two groups. This means sometimes mosque-goers or the addressees turn to be voluntary members of the human capital of the mosque and help implementation of some works. This is because the mosque is a Divine and popular institution, that is to say, a number of the Muslims gather together in the mosques based on a series of religious values and norms to realize their Divine and spiritual goals. In the meantime, the believers collectively feel responsible for realization of the objectives of the mosques. For instance, in a religious rule it is said that if the mosques become dirty, it will be the duty of all individuals in the mosque to clean it. In this sense, no one can delegate the responsibility of cleaning the mosque to the servitors or officials, rather, it is an essential religious duty that has to be performed by all believers. The individual must not even waste any time in cleaning the mosque, and he or she should clean it immediately. The competencies of the Jemaah, therefore, can be classified in the following three components: 1- Their religious-ethical capital as a spiritual capital 2- Norm competencies of the Jemaah, who must observe the rites and traditions for presence in the mosques 3- The capacity and potential of this human collection for performing any activity or operation in the mosque The Jemaah of the mosque are from among the members of the locality and they serve as a sociological collection. Therefore, their human-social capital becomes of high importance. Although human and social capitals are different elements, they have been mixed in the related table for the ease of model. The Jemaah of the mosque are indeed a group of Muslims who gather together to pray for God and to interact. The Holy Qoran in various verses has stressed unity and amity among Muslims. The indicators of good manner and friendship have been considered in the component of religious-ethical capital. As it was previously mentioned by alluding to Verse 108 of Towba Chapter, the intention for selfpurification and spiritual refinement is one of the outstanding competencies of the Jemaah. The intention to gain virtue and eternal reward by presence in the mosque and worshipping (specially by congregational prayers) is another indicative of the deserving Jemaah. The high intention for presence in the mosque is a sign of competency of the Jemaah of the mosque. A tradition attributed to the Prophet (S) says that: He who comes to the mosque for something, he will receive that thing only.2 (Man La Yahzoroh ul-Faghih, 17/4, quoted from Hadith-e Masjed, P. 120) Another component is observing the rituals for presence. To safeguard the sanctity of mosques for the Muslims the Islamic jurisprudence has enforced rules and2

Abi Davoud Traditions, 427/115/1, Hadith-e Masjed, P. 119

regulations for presence in the mosques. These orders, according to the Fiqh texts are known as the precepts of mosques and fall into three categories of religiously recommended, religiously disapproved and religiously forbidden. Part of these precepts presented by the Islamic jurisprudents relates to the quality of the mosque building, another part is about the rituals for entering a mosque and the third part is about the deeds that must be avoided in the mosque. (Rezaei Birjandi, 2003) Any place built in the name of mosque by any Muslim is a sacred place and any offense, insolence, destruction or mean action against the mosque is taken as a mortal sin. This is because a mosque is attributed to God. Truly mosques belong to God.3 Therefore, any offense to mosques is the offense to God. Abu Basir asked Imam Sadeq (AS) why respecting the mosques has always been recommended? And he replied: Truly people have been ordered to bow to and respect mosques because they are the houses of God on Earth. 4 Imam Sadeq told Youness ibn Yaghoub: Cursed be, cursed be he who does not respect the mosques. 5 (Precepts on Mosques, 2007) There are some religious recommendations for presence in the mosque: good appearance, wearing clean and quality clothes, wearing perfumes, courtesy and modesty, having ablution, reciting entry and exit prayers, stepping in with the right foot, performing salutation prayer, facing toward Kiblah or Mecca direction, opening a space for others to sit beside you and keeping the mosque clean. (Precepts on Mosques, 2007, Nobahar, 2007, Nobahar, 2003 and Questions 912-915 from Imam Khomeinis Resaleh Towzih al-Masael (Book of Jurisprudential Laws). Verse 31 of Al-Eraaf Chapter says use all your ornaments for all mosques. This also refers to the physical (human) and spiritual (ethical manners and pure intention) embellishments. According to traditions good appearance, wearing perfume and good clothing are examples of embellishment. (Tafsir-e Noor, Vol. 5, P. 52) The religiously disapproved things are: presence in the mosque with bad odor, talking about material things, talking loud, doing business in the mosque, reciting a piece of poetry with no advice or spiritual point in it, announcing the lost and found, barter trade, sleeping in the mosque, using mosque as a place of passing by, talking idle, throwing stones in the mosque, spitting in the mosque, performing religious punishment or using arms in the mosque (Precepts on Mosques, 2007, Nobahar, 2007, Question 914 from Imam Khomeinis Resaleh) Other traditions have some recommendations to the mosque-goers: performing prayers and reciting Qoran slowly with a soft voice to avoid bothering others, keeping quiet after the call for prayer, avoiding boisterous words in the mosque (Shakeri and Mohammadi, Hadith-e Masjed, 2002). A tradition attributed to the Prophet (S) says: In the Last Day people will be found gathering in the mosques and talking about the world and friendship with the3 4

Surah Jinn, Verse 17 Elal ul-Sharaye, Vol. 2, P. 318 & Vasael al-Shia, Vol. 4, P. 557, quoted by Rezaei, P. 207 5 Vasael al-Shia, Vol. 3, P. 513, quoted by Rezaei, P. 154

material world. Do not sit with these people because God, too, has nothing to do with them.6 Taking the place of a prayer performer by force, closing and destroying a mosque by force, holding wedding ceremonies in the mosque, taking religiously dirty things to the mosque are among the religiously forbidden things in connection with the mosque affairs. (Precepts on Mosques, 2007) The last component of this section is the human-social capital of the Jemaah of the mosque. Trusting one another, participation and the interest in team works, financial generosity, social reputation (including social rank, local or social acceptability) and education, and skill or knowledge are the Indicators of this component. Pierre Bordeaux, the French sociologist, has classified various types of capital as physical, human, cultural and social. Physical capital includes such phenomena as wealth, income, real estate, automobile and the like. Human capital refers to such things as education, knowledge, occupational training and skills. They are not normal capital but are capable of transformation into the ordinary capital. Cultural capital is about the type of cultural upbringing of the individual and refers to such things as farsightedness, personal discipline, hardworking, prioritizing education and planning and finally appreciating any achievements for economic gain. The fourth type of capital, the social capital, is formed by the rules and regulations, norms, commitments, interaction and multilateral trust in the social relations, social structures, and institutional arrangements in the society that enable the members realize their personal and social goals. (World Bank, 2000, quoted from Kazemipour, 2004) Society is made of diversified groups each of which is responsible for a certain task. The expected behavior in the group of society is called role, and the value and credit the society gives to that role is called social status. According to sociologists the collection of positions any individual occupies in the society is called social status network (Ghannadan and Colleagues, 2004) Table 3: Competencies of JemaahDimensions Components Indicators Sources- Al-Eraaf, Verse 31 -Tafsir-e Noor, Vol. 4, P. 52 -Tafsir-e Noor, Vol. 12, P. 254 -Imam Khomeinis Resaleh, Questions 912914 -Precepts on Mosques, 2007 -Vasael al-Shia, Vol. 6, P.

- Ornamentation

Observing rituals6

(well-dressed, wearing good perfume, )

Mostadrak ul-Vasael, Vol. 3, P. 371 quoted from Rezaei, P. 58 & Vasael al-Shia, Vol. 5, P. 214

of presence in the mosques

- Avoiding religious forbidden and religiously disapproved things - Observing religiously recommended norms

Competencies of Jemaah Religious-ethical capital

Human-social capital

- Intention for selfpurification - Friendship among group members - Good manner - Intention to gain eternal reward and forgiveness - Education, special knowledge or skill - Financial generosity - Participation - Social reputation:social status, local or social acceptability (such as occupational status, degree of influence, individuals value and social excellence in the locality)

12 -Vasael al-Shia, Vol. 3, P. 507 - Elal al-Sharaye, Vol. 2, P. 318 -Mohaddesi and Mohassel, Forough-e Masjed, Vol. 3 - Tahrir ul-Vasileh, Vol. 1 - Shakeri and Mohammadi, 2002 - Movazzaf Rostami, 2002, Vol. 1 - Interview and observation - Towba, Verse 108 - Tafsir-e Kashaf, Vol. 2 - Tafsir-e Noor, Vol. 5, P. 146 - Al-e Omran, Verse 103 - Safari, 2008 - Interview and observation - Gholipour, 2007 - Smith, 2000 - Safari, 2008 - Kazemipour, 2004 - Shojaei Baghini and colleagues, 2008 - Firouzabadi, 2005 - Khaki, 2005 - Interview and observation

- Trusting one another

3. Methodology From the viewpoint of goal, this is an exploratory research which has used mixed method. With respect to the special subject matter of this study, an exploratory preliminary study was made in the target society to boost the knowledge of the researcher and his efforts for identifying the hidden aspects of the subject matter. This also helped in-depth study of various aspects of mosque management and provision of a reliable scientific work in this connection. A number of successful, relatively successful and weak mosques were selected for observation and interview. The selection was made upon the assistance of the experts at the Center in Charge of Mosque Affairs. During observations and interviews with the activists, theoretical gaps in formulation of the model were filled. Since the methodology was based on Quivy & Campenhudts model, the exploratory interview and observation were made

simultaneously with studying theoretical foundations of the work. Then the views of the religious experts and specialists were collected on the subject matter by Delphi methodology. Questions and required space were given to the religious experts to opine on the model and the collection of viewpoints were gathered. Three methods can be used to test a model: 1. Real-world test of the model 2. Using Delphi methodology or seeking opinions of the experts 3. Using mathematical techniques and simulation (Kia-Kojouri, 2008) Delphi methodology can be used both for model construction and for model testing. Dalki (1967) and Brown (1968) consider Delphi methodology a collection of techniques for extracting and purifying viewpoints of a group that are normally specialists. Although this collective judgment on specialists brings about diversified mental viewpoints, it is trustable in comparison with individual explanations. Finally its outcomes are more palpable and accurate. (Saroukhani, 2004) A total of 48 experts cooperated in the first round of Delphi model and 31 experts in the second round. The experts were selected from among the individuals working in the related organizations such as the successful Imams of mosques, members of the boards of trustees, and experts from the theological schools and universities. The experts were classified based on their specialty or experience like the following:Order

1 2 3 4 5 6 7 8

Related Knowledge or Experience Researcher in the field of religion and mosques Management experience in mosques Management experience in upstream mosque organizations Researcher or lecturer of Islamic management Researcher or lecturer of Management of Organizational Change and Development or Excellence Researcher or lecturer of social sciences or religious sociology Researcher or lecturer of voluntary and nonprofit organizations Researcher or lecturer of religious psychologyTotal

Quantity 27 23 19 18 10 7 5 3 112

Percentage 24.1 2.5 17 16.1 8.9 6.3 4.5 2.7 100

3-1 Conceptualization and Construction of Analytical Model The process of specifying phenomena of the subject matter of the research work by concepts is called conceptualization. Conceptualization is one of the major dimensions for construction of an analytical model. Conceptualization is making an abstract concept for understanding a real thing. In the first place, conceptualization requires dimension. The next step in making a concept is definition of the indicators that help measure the dimensions. Indicators are the concrete signs for identifying and measuring the dimensions and components of the concept. Some concepts are

simple and can be clarified by a few dimensions and indicators. But some concepts are complicated and their dimensions have to be disintegrated into indicators and then components. There are two methods for conceptualization: inductive approach that makes isolated operational concept and deductive approach that makes systematic concept. This work has chiefly used inductive approach toward making isolated operational concept. The isolated operational concept is a concept that is made based on direct observation or based on the information gathered by the others. The required elements for such conceptualization can be found in the course of theoretical studies and exploratory interviews. (Quivy & Campenhudt, 1998) Based on these explanations, pertinent theoretical foundations and complementary methods (to be explained in coming pages), the conceptual model of the research work was designed. 4. Findings In the course of two rounds of Delphi research, a number of components and indicators were added to the main model in the first round. In dimensions of the competencies of Imam of the mosque, seven indicators were added to the religiousethical virtues component. Also a new component with three indicators was added to the competencies of the Jemaah. Then the importance of each indicator was asked in the questions. All indicators along with the weight and rank have been brought in Tables 6-8. Ranking the dimensions, components and indicators according to the credits shows that Imam of mosques competency with 8.41 points has the highest importance in human capital category according to the experts. Meanwhile, ethical and behavioral virtues of the Imam of mosque are of high significance among the other components of this dimension. The least importance and effectuality in the success of mosques with a credit of 7.65 related to the Jemaah of the mosque. The credits of the major dimensions in two stages of the research work have been brought in the following table. Table 4: Mean of Viewpoints of the Experts in Connection with Dimensions of the Research ModelDimensions Competencies of Imam of mosque Competencies of activists Competencies of Jemaah.54 1.11 1.28 8.43 8.13 7.20 .44 .45 .64 -0.10 -0.66 -0.63 8.41 8.15 7.65 -0.02 0.03 0.45

1st Round SD

1st Round Mean

2nd round SD

Chang e

2nd Round Mean

Change

Rank

1 2 3

Table 5: Mean of Viewpoints of the Experts in Connection with Components of the Research ModelComponents1st Roun d SD 1st Roun d Mean 2nd Round SDChange

2nd Round Mean

Change

Rank

Competencies of Imam of mosque Ethical and behavioral virtues .68 8.35 .40 -0.28 Interest-motivation Knowledge-skills Interpersonal Personal Social (communicative) Observing rituals of presence Ethical and religious capital Human-social capital Awareness of rituals of presence.56 .73 8.53 8.43 .51 .52 -0.05 -0.21

8.48 8.45 8.30

0.13 -0.08 -0.13

1 2 3

Competencies of activists1.06 1.25 8.26 8.00 .54 .57 .77 -0.52 -0.68 8.35 8.30 7.81 0.09 0.30 -

1 2 3

Competencies of Jemaah1.42 1.33 1.51 7.19 7.62 6.80 .80 .89 .66 .96 -0.62 -0.44 -0.85 7.66 7.75 7.38 7.83 0.47 0.13 0.58 -

3 1 4 2

Table 6: Statistical Description of Experts Views on Indicators of Imam of Mosque CompetenciesIndicators1st Round SD 1st Round Mean 2nd Round SDChange

2nd Round Mean

Change

Rank

Ethical and behavioral virtuesGood manner and sociability Liberality and moderateness Honesty and keeping ones promise Jurisprudential justice and piety Modesty Trust and accepting responsibility Discipline and punctuality Courage and independence of opinion.49 .68 .86 .69 .76 .71 .92 1.32 8.87 8.71 8.70 8.67 8.66 8.65 8.44 8.04 .25 .67 .56 .59 .96 .63 .56 .84 -0.24 -0.01 -0.3 -0.1 0.2 -0.08 -0.36 -0.48 8.94 8.77 8.77 8.71 8.55 8.74 8.58 8.23 0.07 0.06 0.07 0.04 -0.11 0.09 0.14 0.19

1 2 4 5 7 3 8 12

Self-trust and resoluteness Piety and righteousness Social equity and paying attention to all people Dignity and firm personality Living a simple life Good reputation Good appearance and attraction Intention to selfpurification and refinement Motivation to refine and guide others Endeavoring for removing peoples problems Hard work and perseverance in the mosque Perceptional Human Technical

1.38

8.02

.95 .65 .62 .76 .79 1.25 .85

-0.43 -

8.03 8.70 8.58 8.39 8.32 7.81 7.87

0.01 -

New factor New factor New factor New factor New factor New factor

13 6 9 11 10 14 15

Interest-motivation.97 8.48 .63 -0.34 8.48 0

3

.65 1.08

8.54 8.38

1.09 .57

0.44 -0.51

8.42 8.55

-0.12 0.17

1 2

.88

8.31

.75

-0.13

8.35

0.04

4

Knowledge-skills.99 .82 .84 8.15 8.52 8.38 .78 .62 .90 -0.21 -0.2 0.06 8.16 8.58 8.16 0.01 0.06 -0.22

3 1 2

Table 7: Statistical Description of Experts Views on Indicators of Activists CompetenciesIndicators1st Round SD 1st Round Mean 2nd Round SDChange

2nd Round Mean

Change

Rank

PersonalHonesty and keeping ones promise Intention to serve Trust and accepting responsibility Liberality and moderateness Hard work and endeavor in the mosque Skill and knowledge1.22 1.41 1.33 1.31 1.48 1.63 8.32 8.29 8.25 8.19 8.07 7.65 .57 .62 .68 .76 .67 1.02 -0.65 -0.79 -0.65 -0.55 -0.81 -0.61 8.55 8.58 8.55 8.61 8.39 7.97 0.23 0.29 0.3 0.42 0.32 0.32

5 3 4 2 6 7

Courage Modesty Practical belief in religion Being young Kindness and friendship Local reputation and acceptability Unity and amity and brotherhood Bilateral respect Popular relationship: goodrelations with the local people

1.81

7.19

1.09 .95 .67 1.07

-0.72 -

7.52 7.97 8.61 6.63

0.33 -

New factor New factor New factor

9 8 1 10

Interpersonal1.06 1.23 1.27 8.45 8.15 8.15 .56 .86 .78 .68 -0.5 -0.37 -0.49 8.58 8.16 8.29 8.38 0.13 0.01 0.14 -

1 4 3 2

New factor

Social (communicative)New factor.80 8.35 -

1

Organizational relationship: relations withguild unions, organizations and institutions

New factor

1.03

-

7.26

-

2

Table 8: Statistical Description of Experts Views on Indicators of Jemaah CompetenciesIndicators1st Round SD 1st Round Mean 2nd Round SDChange

2nd Round Mean

Change

Rank

Observing rituals of presenceGood appearance (wearing good clothes and perfumes) Avoiding religiously forbidden and disapproved deeds Observing religiously recommended deeds(Mustahab) Good manner Friendship with others Intention for self-purification Intention to gain eternal reward from God Trusting one another Participation and interest in team works1.47 1.89 1.94 7.63 7.46 6.50 .91 1.03 1.03 -0.56 -0.86 -0.91 7.97 8.00 7.00 0.34 0.54 0.5

2 1 3

Ethical and religious capital1.27 1.35 1.76 2.23 7.96 7.81 7.70 7.02 .89 .93 1.05 1.52 -0.38 -0.42 -0.71 -0.71 8.00 8.00 7.97 7.03 0.04 0.19 0.27 0.01

2 1 3 4

Human-social capital1.57 1.55 7.41 7.10 .91 .93 -0.66 -0.62 7.68 7.55 0.27 0.45

1 2

Financial generosity Social acceptability Education, possessing special skill or knowledge Familiarity with excellence, status and sanctity of mosque Familiarity with mosque precepts and rituals for presence Familiarity with the rituals of congregational prayers

1.83 2.15 1.95

6.64 6.42 6.28

.91 1.31 1.09

-0.92 -0.84 -0.86

6.90 6.65 6.52

0.26 0.23 0.24

3 4 5

Awareness of rituals of presence.97 1.00 1.11 7.84 7.84 7.81 -

2 1 3

A close observation of the status of mosques in Tehran and some other cities by the researcher and collecting viewpoints of the experts showed that the weak points of some Imams of the mosques were because of their insufficient familiarity with the management methods, consultation and ineffective connection with the younger age groups. Occupation of the post of board of trustees and servitors by the old and impatient individuals with low education level, depriving the chance of decisionmaking in the mosques from the young and dynamic individuals, and no interest or intention of inviting the able people to serve in the mosques are among the other weak points in the mosques. 5. Conclusion According to the experts at theological schools, universities and those involved in the executive affairs of the mosques, the Imam of mosque has the most influential role in the effectuality of the mosque. In the first dimension, the theological schools as the sources of education of the seminary students, are expected to take teaching some aspects of religious education such as mosque management, consultation and psychology, and sociology in the intensive courses seriously. The Imams of Jemaah, too, are expected to manifest more discipline, endeavor and perseverance in the mosques. This is because their behavior is taken as a symbol and epitome of good behavior by the sharp-eyed mosque-goers. Manifesting a deserving model from the viewpoint of good appearance, in-depth spirituality, and behavior based on piety is essential for the Imam of the mosque. The Imam must be a model to follow even in the ordinary activities of the mosque. The Imams of mosques must show serious efforts to provide responses to the modern-day religious questions and express them in a simple language while teaching people the foundations of religion. Irregular presence in the mosque or inattention to the mosque-goers will seriously reduce effectuality of the mosque. Of the other factors that help increase effectuality of the mosque we can refer to boosting human skills by protecting and increasing a strong connection with the addressees and even with the people in the neighborhood.

Liberality and moderateness must be always stressed while working in the mosque. The Imams of mosques must be sensitive toward the problems of the mosque-goers. The very sensitivity must be also taught to the seminary students. Organizing dialog and discussion sessions with the youth will be very helpful for attracting them. Training mosque activists, too, must be paid due attention by the organizations presiding over the mosques. Holding short-term training workshop of the activists can be one of the solutions. Training activists by the Imam of the mosque is one of the necessities that has been neglected so far. The Imam of mosque can play a leaders role or be deserving model to manifest on-time and constructive interference to promote the competency level of the activists. Mosque officials, therefore, must identify the capabilities of the mosque-goers and the neighbors to seek help from them whenever needed. Admitting young people and participating them in the mosque management as members of the board of trustees and giving them some responsibilities are among the other important factors behind success of the mosques. Teaching the youth how to behave with the old and teaching the elderly how to treat the children and young adults are among the outstanding skills of the Imam of Mosque. Establishing connections with the local people, guild unions, local organizations and offices is another useful suggestion for the success of the mosque in the neighborhood. Persian references Pirouz, Ali Agha and Colleagues (1985), Management in Islam, Qom, Center for Research into Theological Schools and Universities Horr Ameli, Muhammad bin Hassan (1403 H.), Vasael al-Shia, Tehran, Eslamiyeh Publications, Vol.s 3 & 6 Rezaei Birjandi, Ali (2004), Status of Mosque in Islamic Culture, Tehran, Thaqalayn Cultural Institute Rezaian, Ali (2000), Management of Organizational Behavior: Concepts, Theories and Applications, Tehran, Elm-o Adab Publications Rezaian, Ali (2004), Principles of Management, Tehran, SAMT Publications Saroukhani, Bagher (2004), A Quality Study of Research Tools in Social Sciences, Women Studies Magazine, Year II, Issue No. 4 Shakeri, Seyed Reza and Mohammadi, Heidar (2002), Hadith-e Masjed, Tehran, Supreme Headquarters for Cultural and Artistic Centers of Mosques Tabatabaii, Seyed Mohammad Hossein (1991), Tafsir-e Almizan, Translated by Seyed Mohammad Bagher Mousavi Hamedani, Tehran, Mohammadi Publication Center, Vol. 18, Issue IV Ghaffarian, Vafa (2000), Managerial Competencies, Tehran, Industrial Management Organization Farahi Bouzanjani, Borzoo (2002), Designing and Clarifying Development Pattern for State Administrative System Managers, Ph.D. Thesis, Faculty of Management, University o f Tehran Qaraati, Mohsen (2006), Tafsir-e Noor, Tehran, Publishing Bureau of the Lessons from Qoran Cultural Center

Gholipour, Arian (2007), Management of Organizational Behavior (Personal Behavior), Tehran, SAMT Publications Ghannadan, Mansour and Colleagues (2005), Sociology, Tehran, Avay-e Noor Publications Kazemipour, Abdolmohammad (2004), Social Capital in Iran, Tehran, Tarhhay-e Melli (National Plans) Publications Kreitner, Robert and Kinicki, Angelo (2007), Management of Organizational Behavior, Translated by Farhangi, Ali Akbar and Safarzadeh, Hossein, Tehran, Payam Pooya Kia-Kojouri (2008), Assessment of Structural Factors for Irans Ascension to World Trade Organization in Cooperatives Sector, Quarterly of Iranian Association of Management Sciences, Year III, Issue No. 12 Quivy, Raymond, & Campenhudt, Luc Van (2009), The Methodology of the Social Sciences, Translated by Abdolhossein Nik-Gohar, Tehran, Tootya Publications Lotfi, Abdolhossein, Mosque in the Mirror of Traditions and Jurisprudence, Institute of Qom Mosques, Electronic Issue Center in Charge of Mosque Affairs (2007), Mosque Management, Qom, Thaqalayn Publications Center in Charge of Mosque Affairs (2006), Forough-e Masjed (Collection of Papers Selected at the Third International Conference on World Week of Mosques), Tehran, Thaqalayn Cultural Institute, Issue No. 3 Mousavi Khomeini, Ruhollah (2001), Tahrir ul-Vasileh, Translated by Seyed Mohammad Bagher Mousavi Hamedani, Qom, Dar al-Elm Publications, Vol. 1, 8th Edition Mousavi Khomeini, Ruhollah, Towzih al-Masael, Qom Theological School, Vol. 1 Movazzaf Rostami, Mohammad Ali (2008), Methods for Attracting Young Adults and the Youth to Mosques and Congregational Prayers, Karaj, Parhib Publications Movazzaf Rostami, Mohammad Ali (2002), Mosque Rituals, Tehran, Gooyeh Publications, Vol.s I, II & III Nabavi, Mohammad (2008), Islamic Management, Qom, Boostan-e Ketab Institute Nobahar, Rahim (2003), Image of Mosque, Qom, Moallef Publications, Vol. 1 Nobahar, Rahim (2007), Exemplary Mosque, Tehran, Publications under Headquarters to Perform Prayers Nahj ul-Balaghah (2000), Translated by Dashti, Mohammad, Tehran, Mashreqayn Publications, Third Edition Hersey, Paul and Blanchard, Kenneth (2006), Management of Organizational Behavior: Leading Human Resources, Translated by Alaghehband, Ali, Tehran, Amir Kabir Publications

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