"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.
O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) shall henceforth be waived...
Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.
Remember, one day you will appear before Allah and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.
O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O Allah, that I have conveyed your message to your people".

 

Why Obama Wants To Change The Key Law In The Terrorism Fight

by ARI SHAPIRO

May 29, 2013 5:35 PM

Listen to the Story

All Things Considered

4 min 35 sec

• Playlist
• Download
• Transcript

Enlarge image

President Obama speaks at the National Defense University in Washington, D.C., on May 23.

Win McNamee/Getty Images

Almost all of the federal government's actions against terrorism — from drone strikes to the prison at Guantanamo Bay — are authorized by a single law: the Authorization for Use of Military Force.

Congress passed it just after the terrorist attacks of Sept. 11, 2001. Now, President Obama says he wants to revise the law, and ultimately repeal it.

The AUMF is one of the most unusual laws Congress has passed this century. It's less than a page long. The vote was nearly unanimous. And it went from concept to law in exactly one week.

It authorizes the president to go after the groups that planned, authorized, committed or aided the Sept. 11 attacks, or any groups and countries that harbored them. In broad terms, it justified invading Afghanistan. But two presidents have applied it around the world.

"It was vast in the powers that it gave," says Karen Greenberg, who runs the Center on National Security at Fordham Law School. "And it was somewhat vast in its definition of the enemy. However, in many ways, that definition has expanded in the interim years."

Presidents Bush and Obama have used AUMF authority to kill terrorists in Somalia, Yemen and other places far from the Afghan battlefield.

Why I Accepted Islam

After twenty-five years as a writer in America, I wanted something to soften my cynicism. I was searching for new terms by which to see. 

The way one is raised establishes certain needs in this department. 

From a pluralist background, I naturally placed great stress on the matters of racism and freedom. Then, in my early twenties, I had gone to live in Africa for three years. During this time, which was formative for me, I rubbed shoulders with blacks of many different tribes, with Arabs, Berbers, and even Europeans, who were Muslims. By and large these people did not share the Western obsession with race as a social category. In our encounters, being oddly colored, rarely mattered. I was welcomed first and judged on merit later. By contrast, Europeans and Americans, including many who are free of racist notions, automatically class people racially. Muslims classified people by their faith and their actions. I found this transcendent and refreshing. Malcolm X saw his nation's salvation in it."America needs to understand Islam,"he wrote, "because this is the one religion that erases from its society the race problem."

I was looking for an escape route, too, from the isolating terms of a materialistic culture. I wanted access to a spiritual dimension, but the conventional paths I had known as a boy were closed. My father had been a Jew; my mother Christian. Because of my mongrel background, I had a foot in two religious camps. Both faiths were undoubtedly profound. Yet the one that emphasizes a chosen people I found insupportable; while the other, based in a mystery, repelled me. A century before, my maternal great-great-grandmother's name had been set in stained glass at the high street Church of Christ in Hamilton, Ohio.

By the time I was twenty, this meant nothing to me.

These were the terms my early life provided. The more I thought about it now, the more I returned to my experiences in Muslim Africa. After two return trips to Morocco, in 1981 and 1985, I came to feel that Africa, the continent, had little to do with the balanced life I found there. It was not, that is, a continent I was after, nor an institution, either. I was looking for a framework I could live with, a vocabulary of spiritual concepts applicable to the life I was living now. I did not want to "trade in" my culture. I wanted access to new meanings.

After a mid-Atlantic dinner I went to wash up in the bathroom. During my absence a quorum of Hasidim lined up to pray outside the door. By the time I had finished, they were too immersed to notice me. Emerging from the bathroom, I could barely work the handle. Stepping into the aisle was out of the question.

I could only stand with my head thrust into the hallway, staring at the congregation's backs. Holding palm-size prayer books, they cut an impressive figure, tapping the texts on their breastbones as they divined. Little by little the movements grew erratic, like a mild, bobbing form of rock and roll. I watched from the bathroom door until they were finished, then slipped back down the aisle to my seat.

God's Attributes

If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then His attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be for example, two absolutely powerful Creators? A moment's thought shows that this is not feasible.

The Quran summarizes this argument in the following verses:

"God has not taken to Himself any son, nor is there any god with Him: For then each god would have taken of that which he created and some of them would have risen up over others." (23:91)

And Why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." (21:22)

The Oneness of God

The Quran reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks:

"Do you worship what you have carved yourself?" (37:95)

"Or have you taken unto you others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" (13:16)

To the worshippers of heavenly bodies it cites the story of Abraham:

"When night outspread over him he saw a star and said, 'This is my Lord.' But when it set he said, 'I love not the setters.' When he saw the moon rising, he said, 'This is my Lord.' But when it set he said, 'If my Lord does not guide me I shall surely be of the people gone astray.' When he saw the sun rising, he said, 'This is my Lord; this is greater.' But when it set he said, 'O my people, surely I quit that which you associate, I have turned my face to Him Who originated the heavens and the earth; a man of pure faith, I am not of the idolaters.'" (6:76-79)

The Believer's Attitude

In order to be a Muslim, i.e., to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief - later on called "Tawhid Ar-Rububiyyah" - is not enough. Many of the idolaters knew and believed that only the Supreme God could do all this, but that was not enough to make them Muslims. To tawhid ar-rububiyyah one must add tawhid al'uluhiyyah, i.e., one acknowledges the fact that is God alone Who deserves to be worshipped, and thus abstains from worshipping any other thing or being.

Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth.

When faith enters a person's heart, it causes certain mental states which result in certain actions. Taken together these mental states and actions are the proof for the true faith. The Prophet said, "Faith is that which resides firmly in the heart and which is proved by deeds." Foremost among those mental states is the feeling of gratitude towards God which could be said to be the essence of 'ibada' (worship).

The feeling of gratitude is so important that a non-believer is called 'kafir' which means 'one who denies a truth' and also 'one who is ungrateful.'

A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.

The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Quran:

"He is God; there is no god but He, He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God, there is no God but He. He is the King, the All-Holy, the All-Peace, the Guardian of Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God the Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." (59:22-24)

"There is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-High, the All-Glorious." (2:255)

"People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only one God. Glory be to Him - (He is) above having a son." (4:171)

Source : III&E Brochure Series; No. 2
(published by The Institute of Islamic Information and Education (III&E))

---

It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god which can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic.

The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. This is chapter 112 which reads:

"In the name of God, the Merciful, the Compassionate.
Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."

Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse: "In the name of God, the Merciful, the Compassionate." In one of the sayings of Prophet Muhammad (PBUH) we are told that "God is more loving and kinder than a mother to her dear child."

But God is also Just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors. Actually God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake and people oppressing and exploiting other people all their lives should not receive similar treatment from their Lord. Expecting similar treatment for them will amount to negating the very belief in the accountability of man in the Hereafter and thereby negating all the incentives for a moral and virtuous life in this world. The following Quranic verses are very clear and straightforward in this respect:

"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?" (68:34-36)

---

Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human beings as equals. They may distinguish themselves and get His favor through virtue and piety only.

The concept that God rested in the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, or that God is incarnate in any human being are considered blasphemy from the Islamic point of view.

The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God which is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin which God will never forgive, despite the fact He may forgive all other sins.

[Note that what is meant above applies ONLY to those people who die in a state wherein they are associating others with God. The repentance of those who yet live is acceptable to God if He wills. - MSA of USC]

The Creator must be of a different nature from the things created because if he is of the same nature as they are, he will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing outside him causes him to continue to exist, which means that he must be self-sufficient. And if the does not depend on anything for the continuance of his own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."

He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.

"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (39:62, 63)

"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and it repository." (11:6)
 

Characteristics of this name on aggregate
ظاهرة غريبة انا احمد لى جهد فى مجال الدعوة والتبليغ وخلاصة التجربة ان الناس فقدوا ايمانهم فى الله واصبحوا مثل اهل الكتاب همهم الدنيا شارع بة 80 دكان لا يحضر الصلاة الا 9 افراد وتكلم الناس عن الله كانهم فى وادى بعيدعن الل
Excellence word God from other names a lot of properties, Among this: that God Almighty because he wanted the definition of the same attic to His Prophet Moses, peace be upon him, singled out his name (God) is noteworthy among all the names of other knows himself, he says: I am Allah no god but I فاعبدني (Taha: 14).

It features: that the word God (Allah) is the origin of all the names of Allah than everything else, he says: {And Allah the Most Beautiful Names invite him out} (custom: 180), and in another verse: {there is no god but He, his beautiful names} (Taha : 8), and then the other names added to this name and described him, they followed this name, so we say: King of the names of God, and dear ones of the names of God, do not say: God of names Aziz, has not had the habit to do so.

Among the features: the word God (Allah) shows all the meanings that contained the names of Allah, including احتوته of glory and perfection and greatness, and uniqueness Baldhar and benefit, tender and prevention, and the influence of freewill and Kamal strength, الاتصاف kindness and generosity and righteousness, compassion and kindness.

And explains Imam Ibn values ​​so that the word God D to divinity Almighty, and deity, including the proven qualities of the perfect whole, المنزهة for metaphor and example, and the flaws and shortcomings, but the most beautiful names detail and statement recipes divine derived from the name of God.

In one words in question, the word God is the name of God the greatest, has adopted this view of Imam popular and Abu Hanifa and Eltahawy and others, and quoted evidence many had them say Jabir bin Abdullah bin Zaid, he said: the name of God the greatest is God, did you hear that says: {is the God who is no god but He, Knower of the unseen and is Merciful} (Al-Hashr: 22).

It is the language, mentions of the characteristics of word God (Allah) that the lam and the ground which are considered the structure of the word, it can not be indispensable, you say: O God, while falling Alpha and the lam while the appeal to other beautiful names of other, saying: O holy, nor says: O Holy Spirit.

It is noteworthy Imam Qurtubi nice about this name, it was noted that this name conducted by God on the tongues of Nations from Adam peace be upon him did not deny a nation it is revolving on their tongues from the reign of their father to the end of the world, has said the people of Noah: {if, God willing, to revealed Angels} (Believers: 24) verse, folk Hood said: {أجئتنا to worship God alone (custom: 70), and said: {He is only a man who invents a lie against Allah} (Believers: 38), and the like of the verses.

The remaining reference to the coupling of this divine name in general, what started us dhikr and Mahamd, and basmalah and التسبيحات and the like, we say: Hallelujah, praise God, God is great, and we say: There is no power but from God, and say: In the name of God, a name that opens every command blessing and named after, but it was the Prophet - peace be upon him - opens his letters Basmalah involving first the word God (Allah), was characterized by that name is God, therefore he said: {Did you know him toxic} (Maryam: 65), a name which, if increased From the ground the time, in terms of interview: (is not even time is not said in the earth: God of God) Narrated by Ahmad.

Evidence that the name of religious texts

Not repeated names of Allah in the Koran and in the year as repeated word God (Allah), has settled a number of scientists citizen mentioned this name in the Quran and found more than a thousand and two hundred times, and this number is not يقاربه any other name from the names of Allah, The Almighty God opened its thirty-three verses.

We recall here, for example, a number of verses in which he stated that name, including the verse: Praise be to Allah} (light: 2), and says: {And fear God, who تسائلون him and the wombs that God you had a sergeant} (women: 1 ), and meaning: the God who raised the heavens without any pillars deem} (Thunder: 2), meaning: God, who sent down the Book in truth and balance} (Shura: 17), and the verse: {but your God, the God who is no god but is expanded everything note (Taha: 98), in addition to other verses.

The conversations, words of the Prophet - peace be upon him -: (Islam is built on five: testifying that there is no god but Allah - in the novel: that unites God - and that Muhammad is the Messenger of Allah.) Bukhari and Muslim, and it was prayer Prophet and peace as saying: (O you converted to Islam, and your believe in, and you trust, and you mushroom, and your خاصمت, and you tried so forgive me what I submitted and delayed, and أسررت announced, you're no god but You) Narrated by women in the Sunan major, said while rain: (O you are God, there is no God but you are rich and we are poor, we revealed Ghaith) Narrated by Abu Dawood.

Glory be called by this name that was only in a few large, and when you only remove fear, when distress only detected, nor attached only by the weak force briefing, nor servile only Onalh the splendor, nor poor but أغناه, and مستوحش only Miss, nor beatable but endorsed and victory.

اخوتي عليكم بسنن يوم الجمعه

 وللنســـــــــــــــــــــــــــــــــــــاء النيه............................ واثواب من الله عز وجل

 .بــــــــــــــوركتم

لاتنسوني من صالح دعائكم... ❤

Mohy e

6 days ago

• Reply
• Forward
• Report Abuse
• Delete

Ah.R

What is love? It is one of the most difficult questions for the mankind. Centuries have passed by, relationships have bloomed and so has love. But no one can give the proper definition of love. To some Love is friendship set on fire for others Maybe love is like luck. You have to go all the way to find it. No matter how you define it or feel it, love is the eternal truth in the history of mankind.  

Love is patient, love is kind. It has no envy, nor it boasts itself and it is never proud. It rejoices over the evil and is the truth seeker. Love protects; preserves and hopes for the positive aspect of life. Always stand steadfast in love, not fall into it. It is like the dream of your matter of affection coming true.   Love can occur between two or more individuals. It bonds them and connects them in a unified link of trust, intimacy and interdependence. It enhances the relationship and comforts the soul. Love should be experienced and not just felt. The depth of love can not be measured. Look at the relationship between a mother and a child. The mother loves the child unconditionally and it can not be measured at all.   A different dimension can be attained between any relationships with the magic of love. Love can be created. You just need to focus on the goodness of the other person. If this can be done easily, then you can also love easily. And remember we all have some positive aspect in us, no matter how bad our deeds maybe. And as God said Love all

Opening Yourself to Others

The effect of genuine, other-oriented giving is profound. It allows you into another person's world and opens you up to perceiving his or her goodness. At the same time, it means investing part of yourself in the other, enabling you to love this person as you love yourself.

The more you give, the more you love.

Many years ago, I met a woman whom I found very unpleasant. So I decided to try out the "giving leads to love" theory. One day I invited her for dinner. A few days later I offered to help her with a personal problem. On another occasion I read something she'd written and offered feedback and praise. Today we have a warm relationship. The more you give, the more you love. This is why your parents (who've given you more than you'll ever know) undoubtedly love you more than you love them, and you, in turn, will love your own children more than they'll love you.

Because deep, intimate love emanates from knowledge and giving, it comes not overnight but over time ― which nearly always means after marriage. The intensity many couples feel before marrying is usually great affection boosted by commonality, chemistry, and anticipation. These may be the seeds of love, but they have yet to sprout. On the wedding day, emotions run high, but true love should be at its lowest, because it will hopefully always be growing, as husband and wife give more and more to each other.

Click here to receive Aish.com's free weekly email.

A woman I know once explained why she's been happily married for 25 years. "A relationship has its ups and downs," she told me. "The downs can be really low ― and when you're in one, you have three choices: Leave, stay in a loveless marriage, or choose to love your spouse."

Dr. Jill Murray (author of But I Love Him: Protecting Your Daughter from Controlling, Abusive Dating Relationships) writes that if someone mistreats you while professing to love you, remember: "Love is a behavior." A relationship thrives when partners are committed to behaving lovingly through continual, unconditional giving ― not only saying, "I love you," but showing it.

ocessing. Implications for a scientific definition and typology of love are discussed.
Prototype theory has provided insights into concepts central
to psychology, including behavioral act (Buss & Craik, 1983),
personality trait (Cantor & Mischel, 1979), intelligence (Neisser,
1979), social situation (Cantor, Mischel, & Schwartz, 1982), and
environmental setting (Tversky & Hemenway, 1983). The theory
has inspired important new approaches to psychiatric diagnosis (Cantor, Smith, French, & Mezzich, 1980) and personality
assessment (Broughton, 1984). The studies reported in this article are part of a larger project designed to explore the applicability of prototype theory to the domain of emotion concepts.
We had two related purposes. The first was to use the tools of
prototype theory to throw light on the elusive concept of love.
We shall have something to say about both the definition of and
typologies of love. The second purpose concerned prototype
theory itself. Prior demonstrations of a prototype structure in
concepts focused on superordinate concepts, such as fruit, vehicle, or emotion. Would the same results occur, we asked, for
basic-level concepts, such as apple, truck, or love? We shall
begin with the second issue.
Portions of this research were presented at the Annual Convention
of the Canadian Psychological Association, Montreal, Quebec, Canada, June 1988.
This research was supported by a University of Winnipeg Group II
grant (4100-000) awarded to Beverley Fehr and by a grant from the
Social Sciences and Humanities Research Council of Canada to James
A. Russell.
We thank Pat Keelan and Sandra Wolfram for their assistance in
data coding and Jim Averill, Michael Mascolo, and Phil Shaver for
helpful comments on a draft of this article.
Correspondence concerning this article should be addressed to
Beverley Fehr, Department of Psychology, University of Winnipeg,
Winnipeg, Manitoba, Canada, R3B 2E9, or James A. Russell, Department of Psychology, University of British Columbia, 2136 West Mall,
Vancouver, British Columbia, Canada V6T1Y7.
Prototype Approach
Traditionally, the general terms of a language were thought to
denote categories of objects or events, each member of which
possessed features that were each necessary and together sufficient to define membership in that category. According to this
classical view, to know the meaning (sense) of a general term
(i.e., to have the concept associated with it) was to know at least
implicitly these necessary and sufficient features. A definition
could therefore be formulated by philosophical discussion or—
because the defining features were also in the objects or events
—by empirical investigation.
Although some writers continue to defend the classical view
(Armstrong, Gleitman, & Gleitman, 1983; Harnad, 1987;
Osherson & Smith, 1981), considerable psychological research
reinforces a growing skepticism over its plausibility as an adequate account of most concepts used in everyday speech and
thought (Medin, 1989; Mervis & Rosch, 1981; Smith & Medin,
1981). Rosch's (1975,1977,1978) proposal of a prototype account as an alternative to the classical view was followed by
various nonclassical accounts (Kahneman & Miller, 1986; Lakoff, 1987; Medin, 1989; Neisser, 1987; Smith & Medin, 1981).
Indeed, in one account, concepts are thought of not only as
ill-defined but as varying from one person to the next, and, for
the same person, from one time to the next (Barsalou, 1987).
We make no attempt in this article to differentiate within this
family of nonclassical accounts. Rather, our purpose is to continue to specify through empirical means the properties of
emotion concepts.
In previous research, we have compared the classical with the
prototype view in the domain of emotion (Fehr, 1982,1988;
Fehr & Russell, 1984; Fehr, Russell, & Ward, 1982; Russell,
1991; Russell & Bullock, 1986), but we are not alone in this
interest. Indeed, writers as far back as William James (1890/
1950,1902/1929) have viewed emotion concepts in a way more
compatible with a prototype than

طول ما المعارضه ماشيه فى هيافه نقد طريقه الكلام و اللبس و الحركات و مش بتتكلم فى مشاكل و تعرض حلول بديله

طول ما أنا مطمن أن تأثيرها صفر ألا على اللى بيحبوا الهيافه 

واحد علمانى

الى النصرانى هانى رمزى اذا كنت بتاكل عيش على استهزائك ب المسلمين ويشاركك بعض العلمانيين وكارهى الاسلاميين
لما الصوره دى توصلك ياريت تاكل فيا عيش ..
ولا هتتكسف من دينك ؟؟؟؟؟؟؟؟؟؟
شيييييييييييير عشان توصل للمناضل هانى رمزى بتاع هنتخب جمال مبارك.

حســــــــــــــــــــــــــــــــــــــــين.

·

• 

   ليس بالتأكيد

  
  
• 

   فعلا

  منذ 49 دقائق · أعجبني · 2
• 

  Ahmedaly Aly ربما شغلهم شاغل او قلبة لة راى اخر ربما هم السبب ولا تسالنى كيف ذالك سلام

  منذ 46 دقائق ·  1
• 

  رؤى أحمد أبو سعاده والله صحيح.

  منذ 36 دقائق ·· 1
• 

  Ahmedaly Aly هناك 50 سبب للبعد

  منذ 35 دقائق ·
• 

  Ahmedaly Aly 30 هى السبب والباقى من الاخر

  منذ 35 دقائق · · 1
• 

  Ahmedaly Aly ربما اسباب جوهرية مانعة عاملة قاطعة

  منذ 34 دقائق · أعجبني · 1
• 

  Ahmedaly Aly سالتنى كم البعد قاسى---قلت ربما قلبى يعانى-----------سالتنى كيف هان عليك خالى-------------قلت حالى يغنى عن سوالى

  منذ 33 دقائق 
• 

  Ahmedaly Aly حالى

  منذ 32 دقائق ·· 1
• 

  Ahmedaly Aly سالتنى كيف هجرت قلبى --------قلت ------=--------

  منذ 30 دقائق ·  · 1
• 

  Ahmedaly Aly هذة خواطر عامة وليست خاصة

  منذ 28 دقائق ·· الله الله الله من زمان والشاعر مختفى
•  جميل استاذ احمد