In Islamic Doctrines, human power has been extremely important in order to advance the actions and goals of the Islamic government and its organizations, such as the Imamate, and as the basic capital for the realization of the divine missions of these organizations, it has always depended on the efficiency of its forces. The individual qualification of the selected forces is the introduction of their social influence as the management arms of the leaders of the society. Relying on the descriptive and analytical method from the point of view of the statements and orders of the Infallible Imams (AS) and the comparative study of the ideas and methods of Ayatollah Shahid Beheshti with those statements, as one of the leaders of the Islamic Revolution, this article deals with the issue of indicators that human collections with Paying attention to these criteria, they can choose efficient human capital for their system. The main question of the article is as follows: What are the similarities and differences between the indicators of efficient manpower in the idea and method of Ayatollah Martyr Beheshti compared to the words and sayings of the infallible imams (AS)? In response to this question and as a hypothesis, it should be said that both Imam Masoom and Martyr Beheshti firmly believed in the use of efficient human resources and tried to ensure that such resources have efficiency indicators and religious indicators at the same time. However, the approach of Martyr Beheshti, in contrast to the life of the Infallible Imams (PBUH), has focused more on the context of revolution developments, international experience, and organizational and organizational work, and the approach of the Infallible Imams is a general and universal approach. The data of the article has been collected in a documentary way.
Introduction
In Islamic teachings, human resources hold significant importance for advancing the actions and objectives of the Islamic government and its related institutions, such as the Imamate. Human resources are considered a fundamental asset in fulfilling the divine mission of these institutions, and their effectiveness is always dependent on the efficiency of the individuals within them. The personal qualifications of the selected individuals are seen as a prerequisite for their social impact as the managerial arms of society’s leaders. This article addresses the issue of the indicators by which human resource systems, by adhering to certain criteria, can select efficient human capital for their systems. The study takes into account the statements and teachings of the Infallible Imams (AS) and conducts a comparative analysis with the ideas and methods of Ayatollah Martyr Beheshti, one of the leaders of the Islamic Revolution.
The main question of this paper is: What are the similarities and differences between the indicators of efficient human resources in Martyr Beheshti’s thought and methodology compared to the teachings of the Infallible Imams (AS)? In response to this question, it is hypothesized that both the Infallible Imams and Martyr Beheshti believed in employing efficient human resources, advocating for individuals who simultaneously possessed both efficiency and religious qualifications. However, Martyr Beheshti’s approach, in contrast to that of the Imams, was more focused on the context of revolutionary developments, international experience, and organizational and institutional work, while the Imams’ approach was more general and universal.
Literature Review

Sobhani (2019): In an article titled “Indicators of Efficient Human Resources in the System from the Perspective of Nahj al-Balagha,” published in Nahj al-Balagha Quarterly (Issue 25, Spring 2019), Mohammad Sobhani Yamchi identified faith, belief in the goal, sincerity in action, competence in expertise and commitment, patience in the face of challenges, proficiency, resilience, revolutionary spirit, loyalty to the leadership, and being people-oriented as the indicators of efficient human resources from the perspective of Nahj al-Balagha.
Feyrāhi (2012): In his article “Leadership and Governance in the Thought of Martyr Beheshti: The Theory of Ummah and Imamate,” Feyrāhi examines Martyr Beheshti's reflections on political parties and the relationship between the people and the government.
Abedi Ardakani and Nazari (2015): In their article titled “The Islamic Society and the Nature of Leadership in the Political Thought of Martyr Beheshti with Emphasis on the Theory of Ummah and Imamate,” the authors discuss the relationship between the people and leadership in Islamic society, focusing on Martyr Beheshti’s thoughts.

Research Methodology
This article is based on a descriptive-analytical method, with data collected through documentary and library sources.
Conclusion
The findings of this research show that, based on a comparative analysis of the conduct of the Infallible Imams (AS) regarding the individual qualifications of selected human resources, it is evident that these individuals possessed a foundational knowledge of religion, particularly in areas of self-awareness, awareness of the times, and recognition of the Imam. Their actions and behaviors in fields such as obedience to leadership, religiosity, trust in God, excellence in performance, honesty, trustworthiness, responsibility, and avoidance of shirking responsibilities were fully rooted in religious knowledge and beliefs.
On the other hand, in Martyr Beheshti's view, the efficiency of human resources finds meaning within the framework of organizations and institutions. This perspective was influenced by the necessity of transitioning from the instability of the early revolutionary period to a stable state and the organization of the forces and officials of the Islamic Republic of Iran. In comparison and conclusion, it can be said that both the Infallible Imams and Martyr Beheshti agreed on the need to employ efficient human resources who should possess both efficiency and religious qualifications. However, Martyr Beheshti’s approach, in contrast to the Imams’ conduct, was more focused on the context of revolutionary developments, international experience, and organizational work, while the Imams’ approach was more general and universal.