Hypocrisy and deception are the moral vices which human societies have suffered from throughout history – the hypocrisy of the people who aimed at gaining social influence and prestige among people by showing an acceptable character. Jami is one of the outstanding poets of Iran's didactic literature who dealt with ethical issues, including hypocrisy, in his valuable works. It seems from his poems that pretending to be Sufi, forming bands of Sufis around a Sheik, residing in a convent for worldly purposes, and misusing religion and people's sincere beliefs have all been widespread in his time. In his poetry, particularly, in Silsilat-ul-Zahab, Jami criticizes this moral vice and reveals some examples of demagogy of the pretenders and hypocrites of his time. Therefore, it is necessary to examine his poems from this angle, so that we could clarify his poetic diction, and his view on hypocrisy and harms arising from this social vice. Undoubtedly, elicitation, examination and analyzing Jami's view on this issue can make a great contribution to better understanding of the ugliness of hypocrisy and the virtue of sincerity. The present article explains the concept of deception and uses library method of research to represent Jami's view towards it.

It is recommended in the Islamic sources that if human beings were not capable of crying in the prayers and mourning of the Infallible, the state of crying and weeping be taken. After conceptual analysis, categorization of traditions and explaining philosophy and functions of weeping, the purpose of this article is to examine its permission from the standpoint of ethics; that ethics has seen dissimulation as an exception in Hosseini mourning and even allowed it; to what extent it has credibility; and whether the quasi-license is relevant or not. Research has shown that dissimulation is rejected in all forms of worship including the mourning for the infallible; that a sincere intention is required for an action to be accepted; and that weeping, which is a kind of role-play and internal management, is different from a false dissemblance. This pretense is not an antonym of sincerity and synonym of dissimulation, but rather the outer against the inner; and if an action has external and internal manifestations, it will not be understood as dissimulation necessarily.

 In terms of the architecture of words and aesthetics of language use, Hafez Shirazi is the best orator and craftsman in Persian language. One of the most prominent features of the use of language in Hafez’s poetry is the density of various meanings in as few words as possible. This is mostly achieved by means of his frequent use of ambiguity in poetry. While previous studies have examined artistic techniques, aesthetic devices, and poetic ambiguity in Hafez, the issue of ambiguity produced through the use of statements with two opposing meanings remains to be further investigated. In Persian rhetoric, this is known as muhtamel alzeidin. This essays does not examine ambiguity in words with multiple meanings; rather, it is concerned with the representation of statements which contain two opposing meanings. The reason why this device is used in Hafez’s poetry can be put down to the fact of a repressive society. However, some of the examples discussed in this essay show that while such poetic device may have been used for social criticism, it has gradually came to constitute one aspect of Hafez’s own language and mind. Even though Hafez constantly criticizes hypocrisy and pretense, he himself becomes a hypocrite under the pressures of society.   The method used in this study is descriptive and based on content analysis. Accordingly, certain lines in Divan-e Hafez which represent the use of statements with two opposing meanings are selected. Then, in light of their theme they are categorized into two groups: social and romantic themes. Finally, analyzing the stylistic techniques of such statements, the roots, reasons, and effects of Hafez’s views are studied.  Hypocrisy is one of most unpleasant moral vices. In a society fraught with pretense and hypocrisy, the first moral virtue that is damaged is trust. This destructive vice, when it becomes so pervasive in a society, manifests itself in various forms to remain unnoticed. In repressive societies, when the power apparatus is more oppressive, people adopt more complicated ways of hypocrisy and pretense. Hypocrisy has always existed in human life. As soon as social life began on earth, people had to hide those aspects of their behavior which could have hurt their coexistence with others. This helped them become like others. Rooted in social and political causes, the 14th century when Hafez lived was a society driven by hypocrisy and insincerity. This is why Hafez decided in his poems to criticize this vilest of moral deficiencies. As a committed poet, he was never indifferent to what went on his own society. However, in his own poems one could see examples of Hafez’s own hypocrisy. Some of these are so poetically ambiguous that their affective dimension overrides the social critical dimension. Hence, the question is if the use of statements with two opposing meanings is only a poetic device or a tool for social criticism.  To conclude the issues discussed in this essay we should note the following points about Hafez and his poetry: first, masterful poetic ability; second, committed spirituality and social engagement; third, historical context; and fourth, hypocrisy and its function. On the one hand, Hafez is the poet par excellence in creating ambiguous and layered opposing statements among the Persian poets. On the other, he constantly criticizes insincerity, pretense, and hypocrisy.     Hafez’s poems should be primarily looked at as literary text. Thus his poems cannot be reduced to logical statements. However, a close reading of his poetic structures may help us gain sociological perspectives on the era he lived in. Poetry is a tool used by poets. In a time when pretense and hypocrisy have pervaded all aspects of a society, Hafez uses poetry to level a social critique against such a condition. However, the pervasiveness of pretense and hypocrisy makes everyone a hypocrite. While he is always at the forefront of criticizing pretense and hypocrisy, he sometimes yields to these vices himself. In one of his poems, he says, “Be honest and see the sun comes out of thy breath / At the outset, the liar was disgraced.” Elsewhere, he says, “Not from exceeding religiousness, is my inducing of the robe / Over the head of a hundred secret sins, a veil the robe I place.” He also openly says, “Hafez! hypocrisy and dissimulation give not purity of heart: / Choice of the path of profligacy and of love, I will make.” In such an oppressive society, not only does he practice hypocrisy himself, but also invites others to do so: “Conceal the cup in the sleeve of the tattered garment; / For, like the wine-flagon’s eye, time is blood-shedding.” Some of these differences are because of the poet’s own personal experiences while some other are due to the social context of the 14th century and especially the oppressive rulers of the time.      In the course of history, people have always used ambiguity as a tool for social protest. Equivocation and amphibology have emancipatory values in socially repressive regimes. However, ambiguity could gradually turn into one’s worldview and hence run through one’s mind and language. In Hafez’s poetry, there are examples of statements with two opposing meanings which can be read as signs of resistance against the tyranny of the era he live in. However, as the examples discussed in this essay show, the use of statements with two opposing meanings are not always meant for social criticism; rather, this device has become an aesthetic technique in Hafez’s mind and language in creating poetry because not only does he use the device in representing hypocrisy and religious pretense, but he also uses it in describing his beloved, where one expects genuine sincerity and trust.

The main objective of the present paper is to explain Imam Khomeini's stance on the religious Types and religious institutions. In order to achieve this goal Imam Khomeini's poems have been analyzed. The findings of the present paper show that the basis of Imam's doctrine of social mysticism is honesty or sincerity which is in contrast with hypocrisy. Opposition to hypocrisy and its manifestations among the religious types has caused proximity of his poems to the blamer's poetry genre. At times, the Imam considers mosque, seminary and Khaniqah as places of hypocrisy and religious pretentions, which spread traps in the way of true wayfarers, preventing them from wayfaring.

Organizational procrastination is a prevalent negative behavior among employees in all types of organizations. Despite its detrimental impact on organizational performance, it has been largely overlooked in management research. Procrastination is the intentional delay of actions despite awareness of the negative consequences, often resulting in decreased employee performance. Employees' procrastination can lead to a lack of motivation to engage in team tasks, work avoidance, rationalization, and making excuses for not completing assignments. These individuals often allocate insufficient time for substantial activities, leading to rushed and incomplete work and ultimately diminishing work quality. Procrastinators experience a form of self-restraint and avoidance, desiring to complete tasks but failing to follow through to completion. This phenomenon has affected the work of millions of employees and significantly impacts organizational effectiveness and productivity. Therefore, it is crucial to address and identify the factors influencing organizational procrastination. Previous research in this field has indicated a notable increase in employee procrastination, which can significantly diminish organizational effectiveness. However, this variable has been overlooked in many organizations, including Payam-e Noor University. It is essential for management researchers to consider the possibility of procrastination among university employees. Given the adverse effects of procrastination within the university, it is crucial to investigate and identify the contributing factors. Furthermore, a review of past studies reveals a lack of exploration into the roles of mobile dependence, organizational laziness, and cyberloafing in organizational procrastination among employees. Therefore, this research aimed to examine the relationship between mobile addiction and organizational laziness with organizational procrastination, while considering the mediating role of cyberloafing among employees of Payam-e Noor University in Kermanshah Province.

This research employed a purposive approach and utilized a correlational descriptive method, specifically employing the structural equation modeling. The statistical population comprised 250 employees from Payam-e Noor universities in Kermanshah Province with a sample of 160 individuals selected according to Morgan's table using the available sampling method. Data collection involved the use of Safarinia and Amirkhani's organizational procrastination questionnaire (2013) consisting of 25 questions, the cyberloafing skew questionnaire (2014) comprising 14 questions, the grounded organizational laziness questionnaire (2013) containing 20 questions, and the mobile addiction questionnaire by Hyun Yong Ko (2008) with 20 questions.

Among the respondents, 137 were male and 23 were female. The data analysis revealed several significant findings mobile dependence exhibited a positive and direct impact on organizational procrastination, organizational laziness had a positive and direct effect on organizational procrastination, and cyberloafing also demonstrated a positive and direct effect on organizational procrastination. Additionally, mobile dependence and cyberloafing were found to have a positive and direct relationship, while mobile dependence indirectly influenced organizational procrastination through the mediating role of cyberloafing. Similarly, organizational laziness indirectly affected organizational procrastination through the mediating role of cyberloafing. Furthermore, the mediating role of cyberloafing in the relationship between mobile dependence, organizational laziness, and procrastination was found to be significant. The model fit assessment indicated a relatively strong and appropriate fit for the model. These results underscore the meaningful implications for organizational practices.

In order to express their view of different phenomena, authors of literary texts occasionally expand upon the meaning of signs to the extent that their meanings would undergo a transformation. These signs would then function as keywords the meanings of which sound hard to grasp. Today, a semantic study and an examination of the conceptual relationship between words and sentences make possible the objective analysis of the processes involved in the semantic expansion and metamorphosis of the signs; having studied the conceptual relationship between the signs, the researcher could then easily comprehend the attitude and outlook of the author of the text. From among conceptual relationships, Hyponymy and contrast are specifically efficient in the semantic analysis of linguistic signs within a text. In order to highlight the role of conceptual relationships in the process of semantic expansion and metamorphosis of linguistic signs, semiotics of "need" in Hāfiz poetry has been examined. Based on researches in this domain, conceptual relationships between words and sentences and the semantic affinity between "piety" and "self centeredness", "pride", "vanity", "deceitfulness" and "hypocrisy" expand the meaning of piety to an extent that it overlaps with "hypocrisy", thence the phrase "hypocrite piety." The contextual meanings of such keywords as "piety", "hypocrisy" and "need" indicate that Hāfiz, apart from his social and individual pathology of the concept of "piety," creates a complicated network of references, connotations and associations based upon the contrast between "need" and "piety." Thus, he not only expands the meaning of "need" but also creates a Hāfiz-specific concept of piety based on the semantic overlap between the concept of "need" and "ascetic poverty."

This study aimed to investigate the relationship between the quality of work life and organizational commitment by mediating organizational socialization and presenting a structural model. The research method was descriptive correlational. Three types of questionnaires were used in data gathering including Walton’s quality of work life, Allen and Meyer’s organizational commitment and Taormina’s organizational socialization and their reliabilities were calculated by Cronbach’s Alpha including 0.921, 0.88 and 0.86. Statistical population of research involved all of Urmia Payame Noor University’s personnel and the sample size of 230 individuals was chosen by using Cochran's formula and Stratified random sampling. Data analyses have been done by LISREL and SPSS Software. The results of structural modeling showed that quality of work life is directly, positively and significantly related to organizational commitment (0.38). The quality of work life is significantly related to organizational commitment (0.21) and the quality of work life is significantly related to organizational commitment by mediating organizational socialization, so that the model of research has conformity by research conceptual model and it can be concluded that socialization in organization as a mediator has increased relationships between quality of work life and organizational commitment.v

The purpose of this study was to explore the mediating role of perceived organizational support and perceived supervisor support in the relationship between trust and work attitudes and behaviors of the employees of the Sport and Youth Organizations in Zanjan province.
The present study was a descriptive survey, and its statistical population consists of employees of the Sport and Youth Organizations in the Zanjan province. Data was gathered through questionnaires of commitment (Allen and Meyers, 1990), trust (Butler, 1991), perceived organizational support (Eisenberger et al., 1986), perceived supervisor support (Rhoades et al., 2001), organizational citizenship behavior (Williams & Anderson, 1991), counter-productive work behavior (Bennett & Robinson, 2000), and job satisfaction (Russell et al., 2004). Inferential statistical techniques and structural equation modeling were used for data analysis.
Findings supported the effects of perceived organizational support and perceived supervisor support on the employees` attitudes and work behaviors. The results obtained also show that different kinds of organizational supports mediate the relationship between trust and employees` attitudes and behaviors.
According to the findings, it can be said that organizational trust and its different dimensions may have a considerable role in employees` attitudes and work behaviors through perceived organizational support and perceived supervisor support.