Introduction and Objectives: In recent years, attention to competency in the public sector has accelerated, and governments have recognized it as a lever to enhance organizational productivity. The existence of a meritocratic system in any country increases the legitimacy and acceptance of its political system. Therefore, identifying and appointing competent individuals in public organizations is a fundamental responsibility of the governing system, and a prerequisite for these key actions is defining and explaining the competencies required for specific positions. Five decades after the victory of the Islamic Revolution and the establishment of the Islamic Republic of Iran, and on the verge of achieving an Islamic government, reforming the management system has become a legitimate demand of the people, with meritocracy being a crucial element. Any study of meritocracy requires careful consideration of the prevailing values and principles, including which factors and components to examine, how to conceptualize them, and the scope of analysis. Previous studies by Rahimi et al. (2021, 2022) presented a framework of rationality based on Islamic teachings (Qur’anic verses and Hadith) and its implications for public administration. Building on this framework, Rahimi and Moayyed Safari (2023) critically examined bureaucracy and bureaucratic rationality, proposing short-term and long-term strategies to move towards a system grounded in Islamic rationality. The long-term strategy emphasized recruiting and employing competent individuals (based on Islamic rationality) in the bureaucratic system to achieve transformation and improvement. This study aims to define meritocracy and its components within the framework of Islamic rationality and propose a mechanism for its implementation. Methodology: This research is qualitative, interpretive in philosophy, inquisitive in approach, fundamentally oriented, and library-based, using the implication-based research strategy. The Islamic rationality framework serves as the source knowledge, and the concept of competency as the target knowledge. Islamic rationality encompasses three major dimensions: contexts of rationality development, domains of rationality development, and consequences of rationality development. Based on this framework, three core axes of competency align with the three domains of human existence-thought, character, and action-as follows: intellectual competencies, ethical competencies, and professional/specialized competencies. Intellectual Competencies: Intellectual competencies in the domain of thought are necessary conditions and minimum standards of Islamic rationality, centered on discernment. A competent individual must possess the ability to understand, distinguish, and judge theoretical matters and, in practical cases, apply creative and appropriate solutions based on theoretical knowledge. This requires various types of intelligence, which can be assessed using existing standardized tests. Ethical Competencies: Ethical competencies involve the ability to choose correct values and apply them appropriately in different situations. Although selecting correct values may occur by imitation or chance, their proper application typically requires high intellectual abilities, particularly social intelligence. According to the teachings of the Ahl al-Bayt, the virtue of honesty is the highest moral quality, while lying is the gateway to other vices. Thus, honesty and avoidance of falsehood serve as the primary indicators of ethical competency. Emerging technologies, such as lie detectors and standardized psychological tests, can assist in assessing ethical competencies, with a focus on honesty. Professional and Specialized Competencies: Professional competencies encompass the skills, knowledge, and abilities specific to a scientific or technical field required for successful performance in a profession (e. g., medicine, engineering, law). They are typically acquired through academic training, certification, and practical experience. Professional competencies develop in work environments through on-the-job training. Standardized tests, including university entrance exams and professional certification exams, serve to assess these competencies and continue to evolve. Findings and Conclusion: From the perspective of Islamic rationality, meritocracy implies that the most competent individuals-those who are most intelligent, honest, and skilled-should hold public administrative positions. In a meritocratic system based on Islamic rationality, the highest rankings go to those with the highest combination of intelligence, honesty, and expertise, with minimum thresholds in each dimension. While previous Islamic meritocracy literature emphasized specialization and commitment, this study adds intellectual capacity as a third key component, acknowledging that intelligence enables individuals to effectively utilize their expertise and commitment in problem-solving. A fully competent individual in this framework should integrate intelligence, commitment, and expertise. Moreover, a person with taqwa (piety) possesses a minimum level of skill, accuracy, and wisdom in all undertaken tasks, facilitating divine assistance, easing affairs, guiding toward healthy outcomes, and enhancing problem-solving capacity. Meritocracy is a process encompassing multiple stages, including nurturing, selection, appointment, and administration of competent individuals. Proposed strategies primarily address stages such as selection and appointment, but comprehensive measures should be considered across all stages to maximize human resource development.