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The cast of Hekayat jawaz - 1965 includes: Amal Farid Soad Hosny Shukry Sarhan Hassan Youssef
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Recipes from the year of 1410?
dini amore pr ujrat ka jawaz .ans me in urdu
What countries can be entered with a Palestinian Authority passport and no visa?
Malaysia is the only country, that a palestinian terriroty passport (jawaz sulta) could enter without visa ...
What movie and television projects has Amal Farid been in?
Amal Farid has: Played Amaal in "Fata ahlami" in 1957. Performed in "Banat el yom" in 1957. Performed in "Seraa maal hayat" in 1958. Performed in "Malish gherak" in 1959. Performed in "Ismail Yassine fil tayyaran" in 1959. Performed in "Min ajal emraa" in 1959. Played Naima in "Abu Ahmad" in 1960. Performed in "Hub fi hub" in 1960. Performed in "El telmiza" in 1962. Played Samira in "El ibn el mafkud" in 1965. Performed in "Hekayat jawaz" in 1965. Played Waguida in "Sett banat wa ariss" in 1968. Played Samia in "Guezireh el-oshak" in 1968.
What movie and television projects has Shukry Sarhan been in?
Shukry Sarhan has: Performed in "Afrah" in 1949. Performed in "Lahalibo" in 1949. Played Friend in "El avocato Madiha" in 1950. Performed in "Baba Areess" in 1950. Performed in "Ana bint nass" in 1951. Played Hemaida in "Ibn el Nil" in 1951. Performed in "El zuhur el fatina" in 1952. Performed in "Ouah el mahfaza" in 1952. Performed in "Asrar el naas" in 1952. Performed in "Bayn kalbain" in 1953. Played Actor in "Amwal el yatama" in 1953. Performed in "Tarik el saada" in 1953. Performed in "Raya wa Sekina" in 1953. Performed in "Hassan wa Morcos wa Cohen" in 1954. Played Kamal in "El sittat maarfoush yiktibu" in 1954. Played Ahmed in "Moawad ma al hayat" in 1954. Performed in "Kuloub el naas" in 1954. Performed in "El naas makamat" in 1954. Performed in "Malish had" in 1954. Performed in "Araess fil mazad" in 1955. Performed in "Darb al-mahabil" in 1955. Performed in "Rannet el kholkhal" in 1955. Performed in "Aziza" in 1955. Performed in "Irham demoui" in 1955. Performed in "Americani min Tanta" in 1955. Performed in "Wahabtak hayati" in 1956. Performed in "Shabab emraa" in 1956. Performed in "Shati el zekriat" in 1956. Performed in "Port Said" in 1957. Performed in "Arduna el khadra" in 1957. Performed in "Rehla gharamia" in 1957. Performed in "Emraa fil tarik" in 1958. Played Hassan in "Ahebbek ya Hassan" in 1958. Played Ahmed in "El tarik el masdud" in 1958. Performed in "Ana hurra" in 1958. Performed in "Rudda kalbi" in 1958. Performed in "Tarik el amal" in 1958. Performed in "Eghraa" in 1958. Performed in "Bufakkar filli nassini" in 1959. Performed in "Kabbelni fi zalam" in 1959. Performed in "Rajul bala kalb" in 1960. Performed in "Ahlam al banat" in 1960. Performed in "Bein edeik" in 1960. Performed in "Aaz el habaieb" in 1961. Performed in "Rajul fi hayati" in 1961. Performed in "El safira Aziza" in 1961. Performed in "El less wal kilab" in 1962. Played Ahmed in "La tutfi el shams" in 1962. Played Omar in "Hayat azeb" in 1963. Performed in "El lahab" in 1964. Performed in "Thaman el hub" in 1964. Played Akro in "Il figlio di Cleopatra" in 1964. Performed in "Bint el hetta" in 1964. Performed in "Soukoun el assefa" in 1965. Performed in "Hekayat jawaz" in 1965. Played Hussein in "Gaffet el amtar" in 1967. Played Abul Elan in "Al-zawja al-thaniya" in 1967. Played Wahid in "Al-tilmiza wal osstaz" in 1968. Played Abbas in "Al-boustaguy" in 1968. Played Dr. Ismail in "Kandil om Hashem" in 1968. Played Dr. Farid in "El-sit el-nazra" in 1968. Played Aziz in "Al-moutamarridoune" in 1968. Performed in "Al-wadi al-asfar" in 1970. Played Morad in "Banat Fi El-Gamaa" in 1971. Played Tolba in "Awdat al ibn al dal" in 1976. Performed in "Rehla dakhel emraa" in 1978. Performed in "Ghalb-e man, Qods" in 1979. Played Elsayed in "Leilet al quabd al Fatma" in 1984. Performed in "Al gabalawi" in 1991. Performed in "Gedaan Bab El-Shareya" in 1993.
What movie and television projects has Soad Hosny been in?
Soad Hosny has: Played Nayima in "Hassan wa Nayima" in 1959. Performed in "Gharamiat emaraa" in 1960. Performed in "Mafish tafahum" in 1960. Played Samiha in "El banat waal saif" in 1960. Performed in "Aaz el habaieb" in 1961. Performed in "Talat rijal wa emraa" in 1961. Performed in "El Saba banat" in 1961. Played Sameha in "Ishayat hub" in 1961. Performed in "Mal wa nessaa" in 1961. Performed in "He talata" in 1961. Performed in "El safira Aziza" in 1961. Performed in "El ashkiaa el talata" in 1962. Performed in "Ghosn el zeitoun" in 1962. Performed in "El dow el khafet" in 1962. Performed in "Seraa maal malaika" in 1962. Performed in "Serr el hareba" in 1963. Performed in "Shakawet banat" in 1963. Performed in "El sahera el saghira" in 1963. Performed in "Aelit Zizi" in 1963. Performed in "Mawed fil borj" in 1963. Performed in "Min gheir mawad" in 1963. Performed in "El ariss yassel ghadan" in 1964. Performed in "Awal hub" in 1964. Performed in "Laabet el hub wa el zawaj" in 1964. Performed in "El garima el dahika" in 1964. Played Nadia in "Al-tareek" in 1964. Performed in "El morahekan" in 1964. Performed in "El azzab el talata" in 1964. Performed in "Lil rijal fakat" in 1965. Performed in "Hekayat jawaz" in 1965. Performed in "Guanab el safir" in 1966. Performed in "Al-Kahira thalatin" in 1966. Performed in "Chakawet rejala" in 1966. Performed in "El talata yuhebbunaha" in 1966. Played Mona in "El mughammerun el talata" in 1966. Played Mona in "Shakket el talaba" in 1966. Performed in "Lailat el zafaf" in 1966. Played Samiha in "Saghira ala el-hob" in 1966. Performed in "Mabka el oshak" in 1966. Played Fatima in "Al-zawja al-thaniya" in 1967. Played Hoda in "El lekaa el tani" in 1967. Played Hoda in "Shabab magnoun geddan" in 1967. Played Noha in "Zawag alla tarika el-hadissa" in 1968. Played Nadia in "Baba ayez keda" in 1968. Performed in "Al-nass wal Nil" in 1968. Played Salwa in "Al-tilmiza wal osstaz" in 1968. Played Hoda in "El-sit el-nazra" in 1968. Played Shahira in "Hekayet thalass banat" in 1968. Played Noussa in "Helwa wa shakia" in 1968. Performed in "Al-ikhtiyar" in 1970. Performed in "Zawgaty wal kalb" in 1971. Played Zouzou Almazia in "Khally ballak men ZouZou" in 1972. Performed in "Al-hob alazi kan" in 1973. Performed in "Ala mn notlik Al-Rosas" in 1975. Played Zainab in "Al karnak" in 1975. Performed in "Chafika et Metwal" in 1979. Performed in "Al Qadisiyya" in 1981. Performed in "Ahl el qema" in 1981. Played Batta in "Al-Mashbouh" in 1981. Performed in "Maowid ala ashaa" in 1981. Played Afaf in "Gharib fi Bayti" in 1982. Played Fayza in "Hob Fi El-Zinzana" in 1983. Performed in "Al-gough" in 1986. Performed in "Al-raii wa al nesaa" in 1991. Played herself in "Les trois disparitions de Soad Hosni" in 2011.
Who is Ahmad ibn Muhammad ibn hanbal abu abd Allah al-dhuhli al-shaybani al-marwazi al-baghdadi explain in brief?
Ahmad ibn Muhammad ibn Hanbal, Abu `Abd Allah al-Dhuhli al-Shaybani al-Marwazi al-BaghdadiAhmad ibn Muhammad ibn Hanbal, Abu `Abd Allah al-Dhuhli al-Shaybani al-Marwazi al-Baghdadi (d. 241). Al-Dhahabi says of him: "The true Shaykh of Islam and leader of the Muslims in his time, the hadith master and proof of the Religion. He took hadith from Hushaym, Ibrahim ibn Sa`d, Sufyan ibn `Uyayna, `Abbad ibn `Abbad, Yahya ibn Abi Za'Ida, and their layer. From him narrated al-Bukhari [two hadiths in the Sahih], Muslim [22], Abu Dawud [254], Abu Zur`a, Mutayyan, `Abd Allah ibn Ahmad, Abu al-Qasim al-Baghawi, and a huge array of scholars. His father was a soldier û one of those who called to Islam û and he died young." Al-Dhahabi continues:`Abd Allah ibn Ahmad said: "I heard Abu Zur`a [al-Razi] say: 'Your father had memorized a million hadiths, which I rehearsed with him according to topic.'"Hanbal said: "I heard Abu `Abd Allah say: 'I memorized everything which I heard from Hushaym when he was alive.'"Ibrahim al-Harbi said: "I held Ahmad as one for whom Allah had gathered up the combined knowledge of the first and the last."Harmala said: "I heard al-Shafi`i say: 'I left Baghdad and did not leave behind me anyone more virtuous (afdal), more learned (a`lam), more knowledgeable (afqah) than Ahmad ibn Hanbal.'"`Ali ibn al-Madini said: "Truly, Allah reinforced this Religion with Abu Bakr al-Siddiq the day of the Great Apostasy (al-Ridda), and He reinforced it with Ahmad ibn Hanbal the day of the Inquisition (al-Mihna)."Abu `Ubayd said: "The Science at its peak is in the custody of four men, of whom Ahmad ibn Hanbal is the most knowledgeable."Ibn Ma`in said, as related by `Abbas [al-Duri]: "They meant for me to be like Ahmad, but û by Allah! û I shall never in my life compare to him."Muhammad ibn Hammad al-Taharani said: "I heard Abu Thawr say: 'Ahmad is more learned û or knowledgeable û than al-Thawri.'"Al-Dhahabi concludes: "Al-Bayhaqi wrote Abu `Abd Allah's biography (sîra) in one volume, so did Ibn al-Jawzi, and also Shaykh al-Islam [`Abd Allah al-Harawi] al-Ansari in a brief volume. He passed on to Allah's good pleasure on the day of Jum`a, the twelfth of Rabi` al-Awwal in the year 241, at the age of seventy-seven. I have two of his short-chained narrations (`awâlîh), and a licence (ijâza) for the entire Musnad." Al-Dhahabi's chapter on Imam Ahmad in Siyar A`lam al-Nubala' counts no less than 113 pages.One of the misunderstandings prevalent among the "Salafis" who misrepresent Imam Ahmad's school today is his position regarding kalâm or dialectic theology. It is known that he was uncompromisingly opposed to kalâm as a method, even if used as a means to defend the truth, preferring to stick to the plain narration of textual proofs and abandoning all recourse to dialectical or rational ones. Ibn al-Jawzi relates his saying: "Do not sit with the people of kalâm, even if they defend the Sunna." This attitude is at the root of his disavowal of al-Muhasibi. It also explains the disaffection of later Hanbalis towards Imam al-Ash`ari and his school, despite his subsequent standing as the Imam of Sunni Muslims par excellence. The reasons for this rift are now obsolete although the rift has amplified beyond all recognizable shape, as it is evident, in retrospect, that opposition to Ash`aris, for various reasons, came out of a major misunderstanding of their actual contributions within the Community, whether as individuals or as a whole.There are several general reasons why the Hanbali-mutakallim rift should be considered artificial and obsolete. First, kalâm in its original form was an innovation in Islam (bid`a) against which there was unanimous opposition among Ahl al-Sunna. The first to use kalâm were true innovators opposed to the Sunna, and in the language of the early scholars kalâm was synonymous with the doctrines of the Qadariyya, Murji'a, Jahmiyya, Jabriyya, Rawâfid, and Mu`tazila and their multifarious sub-sects. This is shown by the examples Ibn Qutayba gives of kalâm and mutakallimûn in his book Mukhtalif al-Hadith, none of which belongs to Ahl al-Sunna. Similarly the adherents of kalâm brought up in the speech of al-Hasan al-Basri, Ibn al-Mubarak, Ibn Rahuyah, Imam al-Shafi`i and the rest of the pre-Hanbali scholars of hadith are the innovators of the above-mentioned sects, not those who later opposed them using the same methods of reasoning. The latter cannot be put in the same category. Therefore the early blames of kalâm cannot be applied to them in the same breath with the innovators.Second, there is difference of opinion among the Salaf on the possible use of kalâm to defend the Sunna, notwithstanding Imam Ahmad's position quoted above. One reason why they disallowed it is wara`: because of extreme scrupulousness against learning and practicing a discipline initiated by the enemies of the Sunna. Thus they considered kalâm reprehensible but not forbidden, as is clear from their statements. For example, Ibn Abi Hatim narrated that al-Shafi`i said: "If I wanted to publish books refuting every single opponent [of the Sunna] I could easily do so, but kalâm is not for me, and I dislike that anything of it be attributed to me." This shows that al-Shafi`i left the door open for others to enter a field which he abstained from entering out of strict Godwariness.Third, kalâm is a difficult, delicate science which demands a mind above the norm. The imams forbade it as a sadd al-dharî`a or pre-empting measure. They rightly foresaw that unless one possessed an adequate capacity to practice it, one was courting disaster. This was the case with Ahmad's student Abu Talib, and other early Hanbalis who misinterpreted Ahmad's doctrinal positions as Bukhari himself stated. Bukhari, Ahmad, and others of the Salaf thus experienced first hand that one who played with kalâm could easily lapse into heresy, innovation, or disbelief. This was made abundantly clear in Imam Malik's answer to the man who asked how Allah established Himself over the Throne: "The establishment is known, the 'how' is inconceivable, and to ask about it is an innovation!" Malik's answer is the essence of kalâm at the same time as it warns against the misuse of kalâm, as observed by the late Dr. Abu al-Wafa' al-Taftazani. Malik's reasoning is echoed by al-Shafi`i's advice to his student al-Muzani: "Take proofs from creation in order to know about the Creator, and do not burden yourself with the knowledge of what your mind did not reach." Similarly, Ibn Khuzayma and Ibn Abi Hatim admitted their technical ignorance of the science of kalâm, at the same time acknowledging its possible good use by qualified experts. As for Ibn Qutayba, he regretted his kalâm days and preferred to steer completely clear of it.In conclusion, any careful reader of Islamic intellectual history can see that if the Ash`ari scholars of kalâm had not engaged and defeated the various theological and philosophical sects on their own terrain, the silence of Ahl al-Sunnamight well have sealed their defeat at the hands of their opponents. This was indicated by Taj al-Din al-Subki who spoke of the obligatoriness of kalâm in certain specific circumstances, as opposed to its superfluousness in other times. "The use of kalâm in case of necessity is a legal obligation (wajib), and to keep silence about kalâm in case other than necessity is a sunna."The biographical notice on Imam Ahmad in the Reliance of the Traveller reads: "Out of piety, Imam Ahmad never gave a formal legal opinion (fatwa) while Shafi`i was in Iraq, and when he later formulated his school of jurisprudence, he mainly drew on explicit texts from the [Qur'an], hadith, and scholarly consensus, with relatively little expansion from analogical reasoning (qiyâs). He was probably the most learned in the sciences of hadith of the four great Imams of Sacred Law, and his students included many of the foremost scholars of hadith. Abu Dawud said of him: 'Ahmad's gatherings were gatherings of the afterlife: nothing of this world was mentioned. Never once did I hear him mention this-worldly things.' ... He never once missed praying in the night, and used to recite the entire [Qur'an] daily. He said, 'I saw the Lord of Power in my sleep, and said, "O Lord, what is the best act through which those near to You draw nearer?" and He answered, "Through [reciting] (sic) My word, O Ahmad." I asked, "With understanding, or without?" and He answered, "With understanding and without."'. . . Ahmad was imprisoned and tortured for twenty-eight months under the Abbasid caliph al-Mu`tasim in an effort to force him to publicly espouse the [Mu`tazila] position that the Holy [Qur'an] was created, but the Imam bore up unflinchingly under the persecution and refused to renounce the belief of Ahl al-Sunna that the [Qur'an] is the uncreated word of Allah, after which Allah delivered and vindicated him. When Ahmad died in 241/855, he was accompanied to his resting place by a funeral procession of eight hundred thousand men and sixty thousand women, marking the departure of the last of the four great mujtahid Imams of Islam."Ibn al-Jawzi narrates from Bilal al-Khawass that the latter met al-Khidr and asked him: "What do you say of al-Shafi`i?" He said: "One of the Pillar-Saints (Awtâd)." "Ahmad ibn Hanbal?" "He is a Siddîq."Main sources: al-Dhahabi, Siyar A`lam al-Nubala'9:434-547 #1876 and Tadhkira al-Huffaz 2:431 #438.Select BibliographyAbu Nu`aym al-Asfahani. Hilya al-Awliya' WA Tabaqat al-Asfiya'. 12 vols. Ed. Mustafa `Abd al-Qadir `Ata. Beirut: Dar al-Kutub al-`Ilmiyya, 1997.Ahmad ibn Hanbal. Al-Musnad. 20 vols. Ed. Ahmad Shakir and Hamza Ahmad al-Zayn. Cairo: Dar al-Hadith, 1995.Al-Bayhaqi, Abu Bakr. Al-Asma' WA al-Sifat. Ed. Muhammad Zahid al-Kawthari. Beirut: Dar Ihya' al-Turath al-`Arabi, n.d. Reprint of 1358H. Cairo edition.-------. Al-Asma' WA al-Sifat. 2 vols. Ed. `Abd Allah al-Hashidi. Riyad: Maktaba al-Sawadi, 1993.Al-Dhahabi, Muhammad Shams al-Din. Tadhkira al-Huffaz. Edition including a last volume entitled Dhayl Tadhkira al-Huffaz which comprises al-Husayni's Dhayl Tadhkira al-Huffaz, Muhammad ibn Fahd al-Makki's Lahz al-Alhaz bi Dhayl Tadhkira al-Huffaz, and al-Suyuti's Dhayl Tabaqat al-Huffaz.-------. Siyar A`lam al-Nubala'. 19 vols. Ed. Muhibb al-Din al-`Amrawi. Beirut: Dar al-Fikr, 1996.Al-Ghumari, `Abd Allah. Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi al-Nabi. Ed. Hasan `Ali al-Saqqaf. 2nd ed. Amman: Dar al-Imam al-Nawawi, 1992.Ibn Abi `Asim. Al-Sunna. Ed. M. Nasir al-Din al-Albani. Beirut and Damascus: Al-Maktab al-Islami, 1993.Ibn Abi Zayd al-Qayrawani. Al-Jami` fi al-Sunan WA al-Adab WA al-Maghazi WA al-Tarikh. Ed. M. Abu al-Ajfan and `Uthman Battikh. Beirut: Mu'assasa al-Risala; Tunis: al-Maktaba al-`Atiqa, 1982.Ibn Hajar al-`Asqalani. Fath al-Bari Sharh Sahih al-Bukhari. 14 vols. Notes by `Abd al-`Aziz ibn Baz. Beirut: Dar al-Kutub al-`Ilmiyya, 1989.-------. Ibidem. Cairo: al-Matba`a al-Bahiyya, 1348 H.-------. Al-Isaba fi Tamyiz al-Sahaba. 8 vols. Calcutta, 1853.-------. Tahdhib al-Tahdhib. 10 vols. 1st ed. Hyderabad: Da'IRA al-Ma`arif al-Nizamiyya, 1327H.-------. Taqrib al-Tahdhib. Ed. Muhammad `Awwama. Aleppo: Dar al-Rashid, 1997.-------. Tawali al-Ta'sis li Ma`ali Muhammad ibn Idris. Ed. `Abd Allah al-Qadi. Beirut: Dar al-Kutub al-`Ilmiyya, 1986.Ibn Hibban. Sahih Ibn Hibban bi Tartib Ibn Balban. 18 vols. Ed. Shu`ayb al-Arna'ut. Beirut: Mu'assasa al-Risala, 1993.Ibn al-Jawzi. Manaqib al-Imam Ahmad. 2nd ed. Ed. Muhammad Amin al-Khanji al-Kutbi. Beirut: Khanji WA Hamdan, 1349H.-------. Sifa al-Safwa. 2 vols. Beirut: Dar al-Kutub al-`Ilmiyya, 1989.Ibn Kathir. Al-Bidaya WA al-Nihaya. 15 vols. Ed. Editing Board of al-Turath. Beirut: Dar Ihya' al-Turath al-`Arabi, 1993.Ibn Qudama. Mukhtasar Minhaj al-Qasidin li Ibn al-Jawzi. Ed. M. Ahmad Hamdan and `Abd al-Qadir al-Arna'ut. 2nd. ed. Damascus: Maktab al-Shabab al-Muslim WA al-Maktab al-Islami, 1961.Ibn Taymiya. Dar' Ta`arud al-`Aql WA al-Naql. Ed. Muhammad al-Sayyid Julaynid. Cairo: Mu'assasa al-Ahram, 1988.-------. Majmu` Fatawa Ibn Taymiyya. 36 vols. Cairo, 1404H.Al-Kawthari, Muhammad Zahid. Maqalat. Riyadh and Beirut: Dar al-Ahnaf, 1993.Keller, Noah Ha Mim, ed. and trans. The Reliance of the Traveller. Dubai: Modern Printing Press, 1991. Translation of Ahmad ibn Naqib al-Misri's `Umda al-Salik.Al-Khalili. Al-Irshad fi Ma`rifa `Ulama' al-Hadith. Ed. Muhammad Sa`id ibn Umar Idris. 3 vols. Riyad : Maktaba al-Rushd, 1989.Al-Khatib al-Baghdadi. Tarikh Baghdad. vols. Madina: al-Maktaba al-Salafiyya, n.d.Al-Mubarakfuri. Tuhfa al-Ahwadhi bi Sharh Jami` al-Tirmidhi. 10 vols. Beirut: Dar al-Kutub al-`Ilmiyya, 1990.Al-Nawawi. Sharh Sahih Muslim. 18 vols. Ed. Khalil al-Mays. Beirut: Dar al-Kutub al-`Ilmiyya, n.d.-------. Tahdhib al-Asma' WA al-Lughat. Cairo: Idara al-Tiba`a al-Muniriyya, [1927?].-------. Al-Taqrib WA al-Taysir li Ma`rifa Sunan al-Bashir al-Nadhir. Beirut: Dar al-Kutub al-`Ilmiyya, 1987.Al-Sakhawi, Muhammad ibn `Abd al-Rahman. Al-Jawahir WA al-Durar fi Manaqib Shaykh al-Islam Ibn Hajar. Cairo: Lajna Ihya' al-Turath al-Islami, 1986.Al-Subki, Taj al-Din. Tabaqat al-Shafi`iyya al-Kubra. 10 vols. Ed. Mahmud M. al-Tannahi and `Abd al-Fattah M. al-Hilw. 2nd. ed. Jiza: Dar Hijr, 1992.Al-Suyuti, Jalal al-Din. Tarikh al-Khulafa'. Ed. Rahab Khidr `Akkawi. Beirut: Mu'assasa `Izz al-Din, 1992.
