The research on the dark side of leadership is still in its infancy. We have contributed to this line of research by proposing that work alienation acts as an underlying mechanism through which aversive leadership results in reduced job performance. We further propose that psychological capital acts as an important personal resource that reduces the negative effects of aversive leadership in the form of work alienation. The proposed model gets its support from the conversation of resources theory given by Hobfoll (...) (1981) which suggests that stressful situation like an aversive leadership results in the loss of employee resources as a result of that he/she indulges in work alienation and shows poor job performance to retain back the lost resources. People with better personal resources in the form of psychological capital are better able to cope-up with the aversive leader behavior and make them able to avoid work alienation. It is a time-lagged study. The data for the current study was collected from 321 employees working in the service sector organizations, particularly universities, banks and telecom organizations, through personally administered questionnaires. The results supported the mediation and moderation hypothesis. Limitations and future research along with theoretical and practical implications are given at the end. (shrink)

Eş‘arî kelâmında, kadîm ve hâdis varlıklar için sürekliliği ifade eden bekâ kavramının mâhiyeti hakkında ihtilâf edilmiştir. Bekânın, bâkīnin varlığına zâit bir sıfat olduğunu kabul eden İmâm Eş‘arî (öl. 324/935-36) bu ihtilâflı meselenin bir tarafıdır. Bekâyı bir mâna olarak ispat konusunda İmâm Eş‘arî’ye, Ebû İshâk el-İsferâyînî’nin (öl. 418/1027) katıldığı görülmektedir. Meselenin diğer tarafını ise hayatının ilk dönemlerinde, Eş‘arî gibi düşünüp, bekânın mâna olarak ispatı görüşünü benimseyen ve sonrasında bu görüşü terk ederek bekânın varlığa döndüğünü ilk defa savunan Ebû Bekr el-Bâkıllânî (öl. (...) 403/1013) temsil etmektedir. Bâkıllânî’den sonra mütekaddim dönem Eş‘arîlerinden İmâmü’l-Haremeyn el-Cüveynî (öl. 478/1085) ve müteahhir dönemden Fahreddin er-Râzî (öl. 606/1210), Seyfeddin el-Âmidî (öl. 631/1233), Kâdî Beyzâvî (öl. 685/1286) ve Seyyid Şerîf el-Cürcânî’ninde (öl. 816/1413) bekânın zâta zâit bir mâna olmasını nefyetmeleri ve bekâyı varlığın kendisi olarak görmeleri söz konusudur. Yani Eş‘arî kelâmında bekâ hakkındaki yaygın kanaat, bekânın zâit bir mâna olduğunun reddedilmesi olmuştur. Bu çalışmada Eş‘arî kelâmcıların, eserlerinden hareketle, bekânın mâhiyeti konusundaki görüşleri ortaya konacak ve bekânın zâit bir mâna olarak ispatı ve nefyi hakkında yürütülen tartışma yeniden kurgulanacaktır. Söz konusu tartışma, bekâyı zâta zâit bir sıfat olarak ispat eden Eş‘arî kelâmcıların ortaya koydukları “üç delil” ve bekânın zâit varlığını nefyedenler Eş‘arîlerin ispat durumunda ortaya çıkacağını belirttikleri “dört imkânsız durum” üzerinden işlenecektir. “Delil-itiraz-cevap” kurgusuyla ortaya konacak tartışmanın akabinde, bu tartışmada güçlü olan taraf hakkında bir tercihte bulunularak çalışma nihayete erdirilecektir. (shrink)

Hz. Muhammed’in ve Hz. Hatîce’nin kızı Hz. Fâtıma’ya Şiî düşüncede yüklenen ontolojik ve eskatolojik anlamın mahiyetinin ortaya konulması, özellikle Hz. Meryem ile kurulan analojinin çözümlenmesinde yatmaktadır. Şiî düşünce sisteminde Hz. Fâtıma figürü ile tarihî verileri aşan ve varoluşsal olduğu kadar uhrevî boyutta aktif rol alan bir Hz. Fâtıma imgesi tasavvur edilmiştir. Bu tasavvur, Şiî gelenek içinde imamet nazariyesinin kurumsallaşmasında, şefaatçilik ve arabuluculuk gibi uhrevî ya da şifa vericilik gibi dünyevî tezahürleri ile Hz. Meryem’in karizmasına oldukça benzer biçimde istihdam edilmiştir. Şiî (...) gelenekte Hz. Fâtıma ve Hz. Meryem, benzer bir çile ortaklığında değerlendirilmekte; böylece bu analoji, çeşitli adlandırmalar, bakirelik, doğurganlık, iffet, şefaat, şifa ve bereket kaynağı olma, semavî bir varlık olarak dünyaya gelme, ilahî rızıklara muhatap olma gibi konularda kendisini göstermektedir. Nihayet Şiî düşüncede Hz. Fâtıma figürü bir taraftan ahistorik bir yapıda manevî bir güç kaynağı olarak şekillenirken, diğer taraftan Hz. Meryem tasavvurunda olduğu gibi ikonografik bir yapıya bürünmektedir. Böylece Hz. Fâtıma, Hıristiyanlıktaki mediatrix kavramına yakın biçimde hüküm ve hikmet sahibi bir şefaatçi olarak tasavvur edilmektedir. Şifa ve bereket kaynağı olarak da görülen Hz. Fâtıma, Hz. Meryem’den etkilendiği kadar, özellikle Altayistik alanda Umay Ana figüründen de etkilenmiş, bunun tabi sonucu olarak halk arasında “Fâtıma Ana Eli” şeklinde bir ikon da tezahür etmiştir. Bu makale, tarihî ve dinî olarak önemli ve saygın bir yere sahip olan Hz. Fâtıma’nın, farklı gerekçelerle Bâtıni bazı inanç ve kabullerin referans noktası olacak şekilde değerlendirilmesini, onun tarihsel gerçekliğin ötesinde Bâtınî inanç boyutuna çekilmek suretiyle özellikle Şiî düşüncesinde bir kült varlığa dönüştürülmek istenmesini ve bunun sonuçlarını incelemektedir. Zira bu dönüştürmenin nihayetinde Hz. Fâtıma imajı, Şiî literatüründe, imamet, velayet ve şefaat gibi üst kavramların oluşumunda bir referans olarak kullanılmıştır. (shrink)

Here the philosopher and physicist David Z Albert argues, among other things, that the difference between past and future can be understood as a mechanical phenomenon of nature and that quantum mechanics makes it impossible to present the entirety of what can be said about the world as a narrative of “befores” and “afters.”.

Arab countries; intellectual life; congresses.

ABSTRACT While philosophers have highlighted important reasons to resist one’s own oppression, they tend to overlook the phenomenon of complacency about one’s own oppression. This article addresses this gap by arguing that some oppressed agents are obligated to resist complacency about their own oppression because failing to do so would significantly harm themselves and others. Complacent members of oppressed groups fail to resist meaningfully, are self-satisfied, and are epistemically culpable. I contend that focusing on the obligation to combat complacency is (...) useful for at least two reasons. First, complacency about one’s own oppression is a distinctive phenomenon that warrants separate philosophical attention. Second, focusing on the obligation to resist complacency helps analyze an undertheorized group of oppressed agents by challenging the binary understanding of power prevalent in the literature on the duty to resist, thereby sharpening philosophical accounts of resistance and filling a gap in a prominent well-being-based theory of resistance. (shrink)

It is proved that equations between arrows assumed for cartesian categories are maximal in the sense that extending them with any new equation in the language of free cartesian categories collapses a cartesian category into a preorder. An analogous result holds for categories with binary products, which may lack a terminal object. The proof is based on a coherence result for cartesian categories, which is related to model-theoretic methods of normalization. This maximality of cartesian categories, which is analogous to Post (...) completeness, shows that the usual equivalence between deductions in conjunctive logic induced by βη normalization in natural deduction is chosen optimally. (shrink)

The subject of general utterances (al-lafdh al-āmm) being certain or presumptive in their usage as an indication to all their members is controversial amongst the methodists. Ḥanafī methodists suggest that the indication of general utterances to all of their members as certain and unless they are specified with a certain evidence, they can’t be specified with a presumptive evidence. Like the ḥanafī methodists, the ẓāhirī methodists also suggest that the general utterance is certain indicant for all of its members and (...) can be specified only with another evidence in the same rank. The main difference between the two groups focuses on whether al-khabar al-wāhid (single prophetic narration) is a certain or a presumptive evidence in terms of certitude. According to ḥanafīs, al-khabar al-wāhid is a presumptive evidence and unless the general utterances in Qur’ān are specified initially with another certain evidence, they can’t be specified with al-khabar al-wāhid. However, al-khabar al-wāhid is a certain evidence according to ẓāhirīs and it can specify general utterances in Qur’ān. In this study, the comparison of the views of the methodists of two schools regarding the indication of general utterances in Quran and their specification (takhsīs) with al-akhbar al-wāhid is made and their influence on Islamic Law regulations is studied afterwards. In this study, the two sect’s approaches are compared over the provision of reading al-Fatehah during prayer, the number of milk sucking to establish the kinship, the rights of women divorced with bain talaq and the execution of the death penalty in the Harem region.Summary: The purpose of this study is to try to demonstrate that an assertion in the Ph.D. thesis, The History and Doctrine of Ẓāhirī Madhhab, completed by Amr Osman in 2010 is incorrect. It can be summarized that in his study, Amr Osman claims that the affiliation of the schools to ahl-al-hadith and ahl-al-ra’y in conventional classification is wrong. According to him, contrary to what is known, the School of Ẓāhiriyya is closer to School of Ḥanafiyya rather than schools coming out of ahl-al-hadith. In this study, one of the arguments that he relied on to support his claim is studied in order to prove that his claim was inaccurate. Osman claims that ẓāhirīs are closer to ḥanifīs, based on the view that in both schools the general utterances embrace all of their members in their usage and they are a certain indicant to all of their members. At this stage, although the views of both schools are common, the ḥanifīs don’t accept the idea that the general statements of Qur’ān can be established with al-khabar-al-wāhid, those which they acknowledge as presumptive as of certitude. However, according to the ẓāhirīs, the certitude of al-khabar al-wāhid is as precise as the narrated report, so it can specify the general statements of Qur’ān which are in equal power. The related dispute between the schools has been reflected on many Islamic law regulations. Some of them are:1. Ḥanafīs state that the correct Quranic prayer may be performed by reading any or a few verses of the Qur’ān in prayer, which is a practice based on the verse “Read what you can read from the Qur’ān now”. On the other hand, the ẓāhirīs have established the related order based on the report “There is no prayer without reading Umm Al-Quran (Surah al-Fatehah)” and it is obligatory (fardh) to read Surah al-Fatehah in prayers.2. Because that the terms milk-mother and milk sister are in general form in the verse “It is forbidden to you to marry these people...Your milk-mothers who nursed you, your milk-sisters who nursed you” the ḥanafīs clarify that it is sufficient for a child to breastfeed only one time in order to form a milk-kinship. They do not act in accordance with the solitary report (al-khabar-al-wāhids) which indicate that the milk kinship specifying the verse shall only be formed with at least three or five breastfeeding. However, one of the ẓāhirīs, Dāwūd al-Ẓāhirī, has specified the verse with the report indicating that the kinship shall not be formed with less than three breastfeeding by the child, and Ibn Ḥazm has specified it with Salim hadith which indicates that the kinship shall be formed with five breastfeeding.3. According to ḥanafīs, there is an alimony and inhabiting right of the widow woman to be procured by the husband within the period of delay who divorced her either with irreversible divorce (talāq al-bāin) or reversible divorce (talāq al-ric‘ī) according to the generalization of the verse “Give shelter to them (the women you have divorced) in some part of your household within your capacity.” They did not act with the report of Fātima binti Qays, who specified the generalization of the verse. On the other hand, the ẓāhirīs recognize the abovementioned rights only for the women who got divorced with irreversible divorce or the ones who are pregnant, specifying the verse with the report indicating that His Holiness the Prophet does not grant alimony and inhabiting to the woman who was divorced with reversible divorce.4. According to ḥanafīs, the criminal who committed a crime that would require a death penalty and took refuge in the Harem region could not be executed while in Ḥarem, according to the common statement of the verse, “Whoever enters there, will be safe.” Dāwūd al-Ẓāhirī, one of the ẓāhirīs has specified the verse with the report indicating that His Holiness the Prophet has authorized the execution of the sentence to Ibn Khattal in Ḥarem on the day of the conquering of Mecca and he states that the death sentence can be executed wherever the criminal is caught, even if it is inside the Harem. Ibn Ḥazm shares the same view with ḥanafīs regarding the provision of this issue. However, the reason for his opinion stems from the fact that the report about Ibn Khattal was an event specific to that day. As it is seen, even though the ḥanefīs and ẓāhirīs share the same opinion about the general utterances being a certain indicant to all their members, they have disagreements upon the argument about the general utterances of Quran being specified by al-khabar al-wāhid and many Islamic Law regulations have been issued by these schools based on such disagreements. According to us, in the final analysis, Amr Osman’s claim must be met with caution. (shrink)

Iris Murdoch, Philosopher Meets Novelist aims to gather some of the worlds present experts on Iris Murdoch, in an effort to promote dialogue between philosophy and literature. This is due not only to the nature of Iris Murdochs work itself, but also to our belief that within Humanistic Studies there is a constant need for breaking down disciplinarian barriers and reaching a deeper, fuller awareness of human thinking. Thus, the book brings together scholars from a variety of fields and placesBrazil, (...) England, Iran, Ireland, Italy, Portugal, Spain, Turkey, Taiwan, and the United Statesand testifies to the interest that the work of Murdoch continues to inspire. The book is divided into two major sections: Part A, Reading Philosophies in Literature, includes articles focusing on Iris Murdochs philosophical concerns and their general influence in her work; Part B, Reading Literature through Philosophy, is intended as a sort of application ground, a series of case-studies wherein authors depart from novels to retrieve the underlying philosophical thinking. (shrink)

The minimal perimeter enclosing N planar regions, each being simply connected and of the same area, is an open problem, solved only for a few values of N . The problems of how to construct the configuration with the smallest possible perimeter E and how to estimate the value of E are considered. Defect-free configurations are classified and we start with the naïve approximation that the configuration is close to a circular portion of a honeycomb lattice. Numerical simulations and analysis (...) that show excellent agreement to within one free parameter are presented; this significantly extends the range of values of N for which good candidates for the minimal perimeter have been found. We provide some intuitive insight into this problem in the hope that it will help the improvement in future numerical simulations and the derivation of exact results. (shrink)

Charles Darwin's curiosity had a remarkable childlike enthusiasm driven by an almost compulsive appetite for a constant process of discovery, which he never satiated despite his many voyages. He would puzzle about the smallest things, from the wonders of barnacles to the different shapes, colours and textures of the beetles which he obsessively collected, from flowers and stems to birds, music and language, and would dedicate years to understanding the potential significance of everything he saw. Darwin's findings and theories relied (...) heavily on that same curiosity, on seeking and answering questions, however long these would take to clarify. His son Francis Darwin often recalls how "he would ask himself 'now what do you want to say' and his answer written down would often disentangle the confusion". In fact, "disentangling confusions" seems to have been the driving force behind Darwin's scientific pursuits, as he was struck with bewilderment when contemplating the luxuriousness of life. It was also the impetus for this book. The true implications of Darwin's legacy remain as controversial to the critics of our time as they were to his contemporaries. Darwin's impact within and beyond the biological sciences is both daunting and exhilarating, and attests to the need for an interdisciplinary approach by remaining a challenge to many scholars in the most diverse fields. The recent revival of his theories has opened a Pandora's box of different theoretical studies that are particularly receptive to exploring new and exciting angles of research. (shrink)

As researchers interested in social aspects of sport, we enmesh ourselves in the work of memory, (re)membering and forms of ‘capturing’ sport and sport experiences. While nostalgia is at play in these social constructions of sport, for researchers we contend that the concept of nostalgia can prove devious. In this paper, we illustrate the social significance afforded to nostalgic experiences or events, and consider their representation in social sciences sport research. We develop and apply arguments concerning the senses, nostalgia, and (...) language in line with the ‘abilities’ view of concepts. The consequences of nostalgia can, we contend, be underplayed, taken for granted and/or ignored by sport researchers in ways that curtail more critical readings of sport phenomena. Our purpose is to interrogate the construction and a/effects of nostalgia as hidden/implicit/latent and heuristic. We advocate methodological critique that addresses the elusive, apparent, ‘capturable’ and confusing nature of nostalgia within sport research. (shrink)

Arapçada izâfet bütünleşik bir yapı arz eden ve ögeleri arasındaki kuvvetli bağ sebebiyle iki isimli bu yapının müfred isim mesabesinde kabul edildiği bir dizilimdir. Bu yapıyı oluşturan kelimelerin diziliminde herhangi bir yer değişimi olmamakla birlikte şiir zarureti gibi oldukça istisna sayılabilecek durumlar dışında bu iki ismin arasına başka bir sözün girmesi de karşılaşılan bir durum değildir. Sözü bu derece kuvvetli bir yapıyla ifade etmenin birtakım anlamsal gerekçeleri bulunmaktadır. Ancak yine anlamın etkili olduğu başka gerekçeler, izâfetle ifadesi mümkün olan bir sözün (...) farklı dizilimlerle dile getirilmesini gerekli kılmaktadır. Bu çalışma Arapçada izâfetle ifadesi mümkün olmakla birlikte farklı yapılarla meydana getirilen dizilimleri tespit edip incelemektedir. Çalışma bir yandan izâfetle ilişkili olup gramerde farklı başlıklar altında yer alan dizilimleri analiz edip değerlendirerek bir arada sunmayı, bir yandan da bu dizilimlerin yapısal farklılıklarını ve farklılığın anlamsal gerekçelerini değerlendirerek konunun öğretimine yönelik veriler oluşturmayı amaçlamaktadır. Konunun yapısal boyutunda bu dizilimlerin izâfetten farkı ve dönüşümün biçimsel boyuta nasıl yansıdığı incelenmektedir. Anlamsal boyutta ise izâfet ve izâfet dışındaki dizilimlerin tercihinde etkili olan anlamsal faktörler incelenmektedir. Her dizilimin biçime yansıyan kendine has oluşturulma gerekçesi olmakla beraber izâfetin tercihinde veciz olmasının, izâfet formunun değişimiyle elde edilen ifadelerde ise çalışmada ayrıntıları izah edilen diğer sebeplerin etkili olduğu sonucuna ulaşılmıştır. (shrink)

Hukuk sistemleri, kişinin maddi varlığı kadar manevi varlığını da korumayı amaçlamaktadır. İslam’ın insanı konumlandırdığı yer sebebiyle fıkıh da insanın manevi varlığını koruyacak normlar ortaya koymuştur. Yargı alanında asırlar boyu bu normları esas alan Osmanlı, Batı’nın etkisiyle birlikte bu normları kanunlaştırmaya başlamıştır. Bu kapsamda insanın manevi varlığına yönelik tecavüzler de kanun metinlerine girmiş, mahkemelerin davaları bu kanunlar çerçevesinde ele almaları istenmiştir. Kanunlarda ise manevi varlığa yönelik hakaret suçlarının klasik Hanefî fıkhına uygun olarak düzenlendiği görülmektedir. Lakin kanun yapımında zamanla fıkhî birikimden daha (...) az yararlanılmış, suçun taksiminde Batı sistematiği esas alınmıştır. Günümüz Türk pozitif hukukunda “şerefe yönelik suçlar” içerisinde düzenlenen hakaret suçunun da bu sistematiği takip ettiği ve Osmanlı pozitif hukukundan etkilendiği görülmektedir. Çalışmada hakaret suçu, Türk hukuk tarihinde birbirinin ardılı olan klasik Hanefî fıkhı, Tanzimat Dönemi kanunları, bazı konularda eski Türk Ceza Kanunu ve günümüz Türk Ceza Kanunu üzerinden mukayeseli olarak ele alınmaya çalışılacaktır. (shrink)

Religiosity continues to be the subject of both qualitative and quantitative studies in many branches of science. In this context, the dimensions of religiosity and its relationship with other variables are discussed. The aim of this study is to predict the future status of religiosity in the context of gender, based on current religiosity data. As a method, Artificial Neural Networks (ANN) technique, which provides both a systematic review description and a prediction for the future, is based on. In the (...) sample of Turkey, a total of 75 master's and doctoral theses which based on quantitative methods were scanned and made ready for processing. Religiosity scores were normalized and converted into a standard scoring system. MATLAB software was preferred to benefit from mathematical algorithms. In ANN, predictions were made for the future by using the Time Series Method. According to the results obtained from the research, the religiosity of male and female students decreased after a certain period of time. In addition, religiosity in male and female adults continues to increase in the general total. Accordingly, it can be stated that the religiosity of young people who receive high school and undergraduate education is affected by the environment and time they live in. In addition, it can be said that there is an increase in the level of religiosity as a result of both the lifestyles of adults and the socio-cultural situation in our country. (shrink)

Bu makalede, tefsirde usûl arayışında bulunan çağdaş eserlerin müfessirin donanımı bölümleri özelinde klasik eserlerin ilgili bölümlerine bir yenilik getirip getirmediğinin gösterilmesi amaçlanmaktadır. Literatüre bakıldığında müfessirin donanımıyla ilgili bazı çalışmalar bulunsa da bunların bu araştırmada merkeze alınan çağdaş ve klasik dönem arasındaki değişim ve yenilik problemini merkeze almadığı fark edilmektedir. Makalede olgu bilim deseni kullanılarak “yenilik ve değişim olgusu” mukayeseli içerik analiz tekniğiyle ele alınmıştır. Araştırmanın kapsamı usûl arayışında bulunan klasik ve çağdaş eserlerdeki sadece müfessirin donanımını ele alan bölümlerle sınırlıdır. Çalışmada (...) iki dönemdeki eserlerin ilgili bölümleri “hangi yönlerden nasıl farklıdır” sorusuna odaklanılmakta, farklılıkların nedenlerinin ayrıntılı tahlili araştırmanın sınırlılıklarını aşmaktadır. Sonuç olarak çağdaş dönemde metin bütünlüğü ve nüzul dönemi-selef dönemi tarihine vurguların bulunması bir oranda farklılık olarak kendini göstermektedir. Ayrıca ilgili dönem müelliflerinin sosyoloji, psikoloji, antropoloji gibi birkaç ilmi eklemeleri özgün bir husus olarak görünse de bu ilimlerin Kur’ân’ı yorumlarken nasıl kullanılacağı üzerinde durulmaması, yaşanılan çağda popüler olan bu ilimlerin tefsir ilmine eklemlenmesi ve organik bir yapı oluşturulamamasını doğurmuştur. Kaidelere bakıldığında, çağdaş dönemde meânî özelindeki kaidelerde somut ve spesifik bazı adımlar bulunmakta, lügatle ilgili kaidelerde Arapçadan ayrı olarak Kur’ân’ı da dil otoritesi olarak gören, dil kaidelerinden çok manayı esas alan bir yapı kendini göstermektedir. Delil hiyerarşilerinde ise münasebatı ve Hz. Peygamber’in rivayetlerini öne çıkaran vurgular bulunsa da bunların benzerlerinin klasik dönemde de olduğu fark edilmektedir. Son tahlilde klasik dönemde konu bağlamında yer verilen başlıkların ve muhtevanın çağdaş eserlerde büyük oranda muhafaza edildiği bununla birlikte muhtevada bazı yenilikler ve öne çıkarılan vurguların bulunduğu dikkat çekmektedir. (shrink)

I argue that the picture theory provides both a common referential hase and a common logical syntax for languages embodying alternative conceptual schemes. I offer an analysis of depiction, explicating the Tractarian concepts of pictorial structure, pictorial relationship, and representational form. Significant failure of reference and the existence of languages with incompatible ontological commitments show that on the molar level depiction is not required for sense. Using three premises, taken to be axiomatic for Wittgenstein, I show that analysis leads to (...) a base of elementary propositions which must depict in order to be significant. There, the relations between pictorial structure, pictorial relationship and representational form are such that reference is secured and conceptual relativity precluded. (shrink)

Although our theories are not precisely true, scientific realists contend that we should admit their objects into our ontology. One justification--offered by Sellars and Putnam--is that current theories belong to series that converge to ideally adequate theories. I consider the way the commitment to convergence reflects on the interpretation of lawlike claims. I argue that the distinction between lawlike and accidental generalizations depends on our cognitive interests and reflects our commitment to the direction of scientific progress. If the sciences disagree (...) about the lawlikeness of some generalization(s), as an argument of Davidson's suggests, it follows from the interest relatively of lawlikeness that the laws of a science do not determine the essences of their objects. I conclude that this form of scientific realism provides no metaphysical support for essentialism. (shrink)

Lead (Pb) contamination of the environment is an important human health problem. Children are vulnerable to Pb toxicity; it causes damage to the central nervous system and, in some extreme cases, can cause death. Lead is widespread, especially in the urban environment, and is present in the atmosphere, soil, water and food. Pb tends to accumulate in surface soil because of its low solubility, mobility, and relative freedom from microbial degradation of this element in the soil. Lead is present in (...) soil as a result to weathering and other pedogenic processes acting on the soil parent material; or from pollution arising caused by the anthropogenic activities; such as mining, smelting and waste disposal; or through the adoption of the unsafe and unethical agricultural practices such as using of sewage sludge, and waste water in production of vegetable crops or cultivation of vegetables near highways and industry regions. Lead concentrations are generally higher in the leafy vegetables than the other vegetables. Factors affecting lead uptake included its concentration in the soil, soil pH, soil type, organic matter content, plant species, and unsafe agriculture practices. Generally, as Pb concentration increased; dry matter yields of roots, stems and leaves as well as total yield decreased. The mechanism of growth inhibition by lead involve: a decrease in number of dividing cells, a reduction on chlorophyll synthesis, induced water stress to plants, and decreased NO 3 - uptake, reduced nitrate and nitrite reductase activity, a direct effect of lead on protein synthesis, a decrease on the uptake and concentration of nutrients in plants. The strategies to minimize Pb hazard can be represented in: (a) Phytoremediation, through natural plants are able to bio-accumulate Pb in their above–ground parts, which are then harvested for removal such as, using Indian Mustard (Brassica juncea), Ragweed (Ambrosia artemisiifolia), Hemp Dogbane (Apocynum cannabium), or Poplar trees, which sequester lead in its biomass. (b) Good and ethical agricultural practices such as cultivation of vegetables crops as far from busy streets or highways and industry regions as well as nonuse of sewage sludge and waste water in cultivated soils. (c) Increasing the absorptive capacity of the soil by adding organic matter and humic acid. (d) Growing vegetable crops and cultivars with a low potential to accumulate lead, especially in soils exposed to atmospheric pollution. (e) Washing of leafy vegetables by water containing 1 % vinegar or peeling roots, tubers, and some fruits of vegetables before consumption may be an important factor in reducing the lead concentration. (shrink)

Seven speeches on sufism. ʻAbd Allāh ibn Muḥammad ʻAyn al-Quḍāh al-Hamadhānī, -1131.