Maher Zain - For The Rest Of My Life with Lyrics

I praise Allah for sending me you my love
You found me home and sail with me
And I`m here with you
Now let me let you know
You`ve opened my heart
I was always thinking that love was wrong
But everything was changed when you came along
OOOOO
And theres a couple words I want to say
For the rest of my life
I`ll be with you
I`ll stay by your side honest and true
Till the end of my time
I`ll be loving you. loving you
For the rest of my life
Thru days and night
I`ll thank Allah for open my eyes
Now and forever I I`ll be there for you
I know that deep in my heart
I feel so blessed when I think of you
And I ask Allah to bless all we do
You`re my wife and my friend and my strength
And I pray we`re together eternally
Now I find myself so strong
Everything changed when you came along
OOOO
And theres a couple word I want to say
For the rest of my life
I`ll be with you
I`ll stay by your side honest and true
Till the end of my time
I`ll be loving you. loving you
For the rest of my life
Thru days and night
I`ll thank Allah for open my eyes
Now and forever I I`ll be there for you
I know that deep in my heart now that you`re here
Infront of me I strongly feel love
And I have no doubt
And I`m singing loud that I`ll love you eternally
For the rest of my life
I`ll be with you
I`ll stay by your side honest and true
Till the end of my time
I`ll be loving you.loving you
For the rest of my life
Thru days and night
I`ll thank Allah for open my eyes
Now and forever I I`ll be there for you
I know that deep in my heart
Artist: Maher Zain
Album: Thank You Allah

12 BARISAN MANUSIA .. MENUJU KE AKHIRAT ( JANGAN SOMBONG UNTUK BACA DAN JANGAN KEDEKUT UNTUK BERKONGSI )

by Nor Abu on Friday, August 6, 2010 at 6:57pm
Barisan pertama:
Di iringi dari kubur dlm keadaan tidak bertangan & berkaki . keadaan ini dijelaskan melalui seruan Allah S.W.T :
"Mereka orang2 yg menyakiti hati jiran sewaktu hidup mereka. Mereka yg sombong & tidak berbuat kebaikan kepada jiran tetangga akan mendapat kehinaan didunia maupun di akhirat".
Firman Allah 'aku akan memalingkan hati orang yg sombong serta takbur di muka bumi ini dengan tiada alasan yg benar dari (memahami) ayat2 ku(yg menunjukkan kekuasaan ku),itulah balasan & tempat kembali mereka adalah neraka".

Barisan ke-2:
Di iringi dari kubur dlm bentuk babi hutan datang seruan Allah
"mereka orang yg meringan2kan solat sewaktu hidup,sesungguhnya orang yg memelihara solat 5 waktu akan dihindari dari siksa kubur sebaliknya, mereka yg mengabaikan maka waktu dia mati, Mayatnya akan dihimpit oleh liang lahat sehingga berselisih tulang rusuk."
Rasulullah saw bersabda "sesungguhnya seorang hamba apabila dia berdiri untuk bersolat,maka di letakkan semua dosanya di atas kepala & kedua2 bahunya, maka setiap kali dia rukuk atau sujud, berjatuhanlah dosa2 itu.

Barisan ke-3:
Di iringi dari kubur dgn bentuk keldai & perut penuh ular serta kala jengking
"mereka adalah orang yg enggan membayar zakat ketika hidupnya walaupun pada ketika itu mereka tergolong dlm orang yg berkemampuan.
Inilah balasannya & tempat kembali mereka adalah neraka.

Barisan ke-4:
Diiringi dari kubur dlm keadaan darah memancut keluar dari mulut
"Mereka adalah antara orang yg suka berdusta ketika berjual beli. Berniagalah dengan jujur serta amanah agar hasil yg diperoleh datang dari sumber yg halal.

Barisan ke-5:
Diiringi dari kubur dalam keadaan berbau busuk seperti bangkai ketika itu Allah menurunkan angin sehingga bau busuk itu menganggu ketenteraman padang mahsyar
"Mereka ini adalah orang yang menyembunyikan perlakuan derhaka, takut diketahui oleh manusia tetapi tidak pula takut kepada Allah. inilah balasannya & tempat mereka juga adalah neraka.

Barisan ke-6:
Diiringi dari kubur dengan keadaan kepala terputus dari badan mereka adalah orang yg dahulunya menjadi saksi palsu.

Barisan ke-7:
Diiringi dari kubur tanpa lidah tetapi mengalir darah & nanah dari mulut mereka. Me reka ini adalah orang yg enggan memberi kesaksian kebenaran.

Barisan ke-8:
Diiringi dari kubur dlm keadaan terbalik,kepala kebawah & kaki ke atas. M ereka adalah orang yg melakukan zina.
Tempat mereka juga adalah di neraka. Sabda rasulullah "tiada bersunyi2an antara seorang lelaki & wanita,melainkan wujudnya syaitan sebagai orang ketiga antara mereka".

Barisan ke-9:
Diiringi dari kubur dengan wajah hitam & bermata biru, sementara dlm diri mereka penuh dengan api gemuruh mereka adalah orang yg makan harta anak yatim dengan cara yang tidak sepatutnya.

Barisan ke-10:
Diiringi dari kubur dlm keadaan tubuh berpenyakit sopak & dipenuhi kusta. M ereka ini adalah orang yg derhaka kepada ibu bapa sewaktu hidupnya.

Barisan ke-11:
Diiringi dari kubur dlm keadaan buta,gigi panjang seperti tanduk lembu jantan,bibir terjuih hingga ke dada & lidah terjulur hingga ke perut serta keluar pelbagai kotoran yg menjijikkan.
Mereka ini adalah orang yg minum arak sewaktu hidupnya.

Barisan ke-12:
Diiringi dari kubur dengan wajah bersinar2 seperti bulan purnama. mereka melalui titian Siratulmustakim seperti kilat.
Datang suara dari sisi Allah yang memaklumkan "mereka semasa hidupnya adalah orang yg beramal salih & melakukan kebaikan.
Mereka juga menjauhi perbuatan derhaka, memelihara solat lima waktu & meninggalkan dunia dalam keadaan bertaubat.
Inilah balasan mereka & tempat kembali mereka adalah syurga, beroleh keampunan, kasih sayang & keredhaan Allah S.W.T"


BACALAH YASSIN

RASULULLAH s.a.w telah bersabda yang bermaksud:
"Bacalah surah Yassin kerana ia mengandungi keberkatan", iaitu:
1. Apabila orang lapar membaca surah Yaasin, ia boleh menjadi kenyang.
2. Jika orang tiada pakaian boleh mendapat pakaian.
3. Jika orang belum berkahwin akan mendapat jodoh.
4. Jika dalam ketakutan boleh hilang perasaan takut.
5. Jika terpenjara akan dibebaskan.
6. Jika musafir membacanya, akan mendapat kesenangan apa yang dilihatnya.
7. Jika tersesat boleh sampai ke tempat yang ditujuinya.
8. Jika dibacakan kepada orang yang telah meninggal dunia, Allah meringankan siksanya.
9. Jika orang yang dahaga membacanya, hilang rasa hausnya.
10. Jika dibacakan kepada orang yang sakit, terhindar daripada penyakitnya.
11. Rasulullah s.a.w bersabda: "Sesungguhnya setiap sesuatu mempunyai hati dan hati al-Quran itu ialah Yassin. Sesiapa membaca surah Yassin,nescaya Allah menuliskan pahalanya seperti pahala membaca al-Quran sebanyak 10 kali.
12. Sabda Rasulullah s.a.w lagi, "Apabila datang ajal orang yang suka membaca surah Yassin pada setiap hari, turunlah beberapa malaikat berbaris bersama Malaikat Maut. Mereka berdoa dan meminta dosanya diampunkan Allah, menyaksikan ketika mayatnya dimandikan dan turut menyembahyangkan jenazahnya".
13. Malaikat Maut tidak mahu memaksa mencabut nyawa orang yang suka membaca Yaasin sehingga datang Malaikat Redwan dari syurga membawa minuman untuknya. Ketika dia meminumnya alangkah nikmat perasaannya dan dimasukkan ke dalam kubur dengan rasa bahagia dan tidak merasa sakit ketika nyawanya diambil.
14. Rasulullah s.a.w bersabda selanjutnya: "Sesiapa bersembahyang sunat dua rakaat pada malam Jumaat, dibaca pada rakaat pertama surah Yaasin dan rakaat kedua Tabaroka. Allah jadikan setiap huruf cahaya di hadapannya pada hari kemudian dan dia akan menerima suratan amalannya di tangan kanan dan diberi kesempatan membela 70 orang daripada ahli rumahnya tetapi sesiapa yang meragui keterangan ini, dia adalah orang-orang yang munafik.

Sesiapa yang menerima mesej ini tolong forwardkan kepada teman seagama yang lain.

Untuk renungan semua,

Siapakah orang yang sibuk ?
Orang yang sibuk adalah orang yang tidak mengambil berat akan waktu solatnya seolah-olah ia mempunyai kerajaan seperti kerajaan Nabi Sulaiman a.s
Siapakah orang yang manis senyumannya?
Orang yang mempunyai senyuman yang manis adalah orang yang ditimpa musibah lalu dia kata "Inna lillahi wainna illaihi rajiuun." Lalu sambil berkata,"Ya Rabbi Aku redha dengan ketentuanMu ini", sambil mengukir senyuman.
Siapakah orang yang kaya?
Orang yang kaya adalah orang yang bersyukur dengan apa yang ada dan tidak lupa akan kenikmatan dunia yang sementara ini.
Siapakah orang yang miskin?
Orang yang miskin adalah orang tidak puas dengan nikmat yang ada sentiasa menumpuk - numpukkan harta.
Siapakah orang yang rugi?
Orang yang rugi adalah orang yang sudah sampai usia pertengahan namun masih berat untuk melakukan ibadat dan amal-amal kebaikan.
Siapakah orang yang paling cantik?
Orang yang paling cantik adalah orang yang mempunyai akhlak yang baik.
Siapakah orang yang mempunyai rumah yang paling luas?
Orang yang mempunyai rumah yang paling luas adalah orang yang mati membawa amal-amal kebaikan di mana kuburnya akan di perluaskan saujana mata memandang.
Siapakah orang yang mempunyai rumah yang sempit lagi dihimpit?
Orang yang mempunyai rumah yang sempit adalah orang yang mati tidak membawa amal-amal kebaikkan lalu kuburnya menghimpitnya.
Siapakah orang yang mempunyai akal?
Orang yang mempunyai akal adalah orang-orang yang menghuni syurga kelak kerana telah mengunakan akal sewaktu di dunia untuk menghindari seksa neraka.

Siapakah org yg KEDEKUT ?
Orang yg kedekut ialah org yg membiar ilmu ini dan tidak berkongsi pada orang lain.

Sebaik-baik manusia itu adalah mereka yang memberi manafa'at kepada manusia lain...

Afghan~ PadaMu Ku Bersujud.

Ku menatap dalam kelam,
tiada yang bisa ku lihat,
selain hanya namaMu,
Ya Allah

Reff:
esok ataukah nanti,
ampuni semua salahku,
lindungi aku dari segala fitnah

Kau tempatku meminta,
Kau beri ku bahagia,
jadikan aku selamanya,
hambaMu yang selalu bertaqwa

Ampuniku ya Allah,
yang sering melupakanMu,
saat Kau limpahkan kurniaMu,
dalam sunyi aku bersujud

Wajah Suci- MESTICA

Adik... mengapakah ada jiwa yang sanggup berlaku kejam terhadapmu.. yang tak berdaya, sedih hati ini melihat badan mu yang kaku... dibuang bagai kau tiada tempat di dunia ini.. mengapa ada ibu yang sekejam ini, mengapa ini jadi pilihan mereka, setelah habis seronok yang mereka kecapi.. mengapa kau adik menjadi mangsa dek kerana jiwa yang tak berakal dan tak berhati..

WILDAN Setia Seorang Isteri

Di sebalik redup mata mu
Tersimpan satu rahsia
Yang terbuku ruang hati mu
Di sebalik senyuman mu
Tersirat simpulan
Deritanya hanya kau yang tahu

Kau setia menanti
Kau setia mengharungi

Biarpun ribut badai melanda
Kau teguh berdiri
Walau deras angin menderu
Kau tetap di sisi

Setia mu ku hargai
Kaulah isteri yang ku sanjungi
Kerana kaulah bidadari
Mempersemi di hati

Ku doakan agar kau kan bahagia
Ku doakan agar tiada lagi derita
Moga Tuhan kan merahmati mu
Di syurga yang selayaknya
Untuk seorang isteri yang setia

Tajuk Nasyid : Setia Seorang Isteri
Artis : Wildan

Abū Ḥanīfa Dīnawarī

The year 1996 marks the 1,100th anniversary of the passing of one of the greatest Kurdish and Islamic minds of all times, Abu-Hanifa Ahmad Dinawari.

Among the founders of the Islamic sciences as we know them today, he was born in Dinawar circa AD 820 as Abu Hanifa Ahmad son of Dawud son of Wanand. He studied astronomy, mathematics and mechanics in Isfahan, Persia and philology and poetry in Kufa and Basra, Iraq. He died on July 24, 896 at Dinawar.

At the time, cosmopolitan Dinawar served as the metropolis of southern Kurdistan, thanks to her location on the primary east-west international commercial artery, the Silk Road. It was thus home to an array of first-rate scholars and thinkers such as Abu-Hanifa. A cursory glance through modern encyclopedias or pre-modern Islamic biographical dictionaries plainly demonstrate this wealth of intellectuals native to Dinawar.

Although the specifics of his personal life, including his birth date remain foggy, a clue to Abu-Hanifa's early family history can be found in the name of his grandfather, Wanand. This is an Iranic Kurdish name, and clearly non-Muslim. It implies that despite the wealth of his writings on the Islamic thought and topics, Abu-Hanifa was only a second generation Muslim convert. This was rather common at the time, as people were gradually converting to the new religion of Islam as it entered its third century of existence. His other compatriots such as the theologian, Muhammad ibn Abdullah ibn Mihran Dinawari, and the grammarian Abu-Ali Ahmad ibn Jafar ibn Badh Dinawari, and the oneirocritic Abu-Sa'id ibn Nasr ibn Yakov Dinawari, were similarly and obviously second generation Muslim converts. What is uncommon, is Abu-Hanifa's respect for his own native people and value for their historical and cultural contribution.

Abu-Hanifa-the man and the phenomenon-owe much to the intellectual currents that existed in those golden early centuries of Islamic civilization. World-class thinkers, scientists, authors, composers, architects, and the like were naturally commonplace at this time when the pride of states and state grandees were in founding universities, libraries, observatories, hospitals and laboratories, and not in warfare and politicking. The meticulousness, scientific precision and reliability which mark Abu-Hanifa's works and his discipline of thought is however precisely the hallmark of the early generations of Islamic scientists and authors hailing from the Iranic lands, a phenomenon much commented on by the great Spanish Muslim historian Ibn Khaldun in his Muqqadima.

Like many of his contemporaries, Abu-Hanifa is a world-class mind belonging thus to all ages and peoples, and not to a particular group or time. But Kurd he was, and judging by his surviving works, he looked at the world from the point of view of a Kurd. It is therefore no surprise that among the list of his compositions one finds the first-known work on Kurds' ancestry, the Ansâb al-Akrâd.

The characteristic that most strikes any reader of Abu-Hanifa's writings is the vastness of his knowledge. His works are marked by that aspect of a polymath whose extensive multidisciplinary knowledge surfaces ubiquitously in every work and on every subject about which he writes. Driven by a hyperactive analytical mind, Abu Hanifa has difficulty limiting himself to a single field or topic when explaining an entity or a phenomenon. His quest to demonstrate the interrelation of all fields of knowledge come to the fore at every turn. Thus Abu-Hanifa is as much a first-rate mathematician, astronomer, metallurgist and industrial engineer as he is a botanist, zoologist, historian, geographer, philologist, literary critic and ethnographer. His six large volumes of Kitâb al-nabât , "Book of Flora," for example, is not just a primary resource on plants and their morphological categorization, soil morphology and hydrology, but also constitute the most complete medieval philological treatise on the plant names and their occurrence in the poetic literature. As a good measure, the book also contains valuable commentaries on metallurgy and the mechanics of the blast furnaces!
A selected list of Abu-Hanifa Dinawari's writings includes, on pure sciences:



Kitâb al-jabr wa'l-muqâbila ("Book of Algebra"), Kitâb al-nabât ("Book of Flora"), Kitâb al-kusuf ("Book of Solar Eclipses"), Kitâb al-radd alâ rasad al-Isfahâni ("Refutation of al-Isfahani's Astronomical Observations"), Kitâb al-hisâb ("Book of Calculus"), Bahth fi hisâb al-Hind ("Analysis of Indian Calculous"), Kitâb al-jam' wa'l-tafriq ("Book of Arithmetics"), Kitab al-qibla wa'l-ziwal ("Book of Astral Orientations"), Kitâb al-anwâ' ("Book of Weather"), and Islâh al-mantiq ("Improvement upon Logic").

On social sciences and humanities there are:

Akhbâr al-tiwâl ("General History"), Kitâb al-kabir ("Grand Book" in history of sciences), Kitâb al-fisâha ("Book of Rhetorics"), Kitâb al-buldân ("Book of Geography"), Kitâb al-shi'r wa'l-shu'arâ ("Book of Poetry and Poets"), and Ansâb al-Akrâd ("Ancestry of the Kurds").



Lists of other lost works of Abu-Hanifa are found in the works of others who subsequently used his writings as reference or simply plagiarized them. The great historian and ethnographer, Mas'udi, informs us that Ibn Qutayba Dinawari, for example, had copied verbatim Abu-Hanifa's Book of Astral Orientations into a work of his own. That many generations of scientists and authors copied portions of Abu-Hanifa's works has inadvertently assured the survival of numerous fragments of what otherwise would have been lost. Nevertheless, and sadly, only his General History survives in its entirety.

In one of these subsequent works, Suwar al-kawâkib, after commenting on the high rank of Abu-Hanifa as an astronomer, the pre-eminent Persian astronomer and the discoverer of the Andromeda galaxy, Abdul-Rahmân Sufi Shirâzi relates that he personally saw Abu-Hanifa's observatory at Dinawar, fifty years after his death, in AD 946. Abu-Hanifa's aging students, he states, were still operating its facilities at the time. It continued operation for another two centuries ending with the Mongol sack of Dinawar. Commenting on Abu-Hanifa's Book of Weather, which apparently he came upon for the first time in the author's private library on the site of the observatory, Sufi described it as the most complete work of its kind.

The most important quality of Abu-Hanifa to attract subsequent generations of researchers was his precision. "It may be that this disposition was connected," writes B. Lewin, the author of Abu-Hanifa's biography for the 2nd edition of the Encyclopaedia of Islam, "also with his mathematical genius attested by works of his in the field of the exact sciences, which were cultivated by the scholars of Iranic origin like himself."

There is far more known of the works of Abu-Hanifa than himself, and what we know of him is mostly inferred from between the lines of his writings. His sentiments regarding his native roots can be glimpsed when in his Book of Flora, he becomes the first-known author to use Kurdish terms for Kurdistan's indigenous plants in his text, which was otherwise in accordance with the international standards of the time, written in Arabic.

While there is a universal praise for Abu-Hanifa's scientific works in the pre-modern Islamic texts, his writings and views on history raised much controversy and active antagonism. In his General History, he becomes the first historian of Islamic times to write history from the point of view and interest of the Iranic peoples of whom Kurds constitute the second largest branch. The Prophet Muhammad is thus mentioned in the marginal notes on the reign of the Sasanian king Chosroes I Anoshervan in General History. Arabs and Islam appear there only when they invade Kurdistan and other Iranic lands. His diligent recording and emphasis on the Iranic and Kurdish mythology and legends contrast markedly with the cursory treatment of the Arab and Islamic phenomenon that was the staple of the writers at the time.

Not swimming mindlessly with the historiographical currents of his time and produce a rehash of what has been written and what was being written to bolster the standing of young Islam and the Arabs, Abu-Hanifa was treading unsafe territories. As an ethical scholar he held true to his own people by collecting and preserving in General History their legends, folklore and history. His "tendency in promoting Iranic views" as Lewin phrases it, was politically incorrect, insomuch as is the resurrection of the Kurdish history and cultural legacy today.

As a scholar of exact sciences, Abu-Hanifa must have despaired over the existing standard historical views that contradicted known historical facts. He must not have realized that there is a fundamental difference between disciplines such as algebra and history: the former an exercise in accuracy, the latter in subterfuge. What is wanted is a history bolstering the position of the dominant people at any given time-a history as it should have been and not as it was. Abu-Hanifa who built observatories to chart the exact position of stars and movements of the planets could not compose a history that contradicted the available and authentic records, no matter against whose cherished fantasy it ran. Far from attacking any group of people, his records showed the true course. This was not how history was expected to be written, and Abu-Hanifa's scientific approach to history had to be aborted.

Branded as a sha'ubiyya, "nationalist," his works of history were shunned by his and subsequent generations of Arabo-Islamic historians. Thus, his General History "in spite of its literary and scholarly qualities," writes Lewin, "never met with great approval and popularity in the Arab speaking world [because] history is seen [by Abu-Hanifa] from an Iranian point of view" Let us not forget that meanwhile, fawning over and aggrandizing the Arab share of history was not considered a sha'ubiyya -nationalist act at the time; this derogation was reserved only for others claiming theirs own heritage.

This is the situation that is mirrored today when attempts are made to collect and write on the Kurdish historical and cultural legacy. The authors who do so are dismissed as "nationalists" and their work as nationalist fantasies. Abu-Hanifa would not notice the difference in the reaction of the establishment were he writing his General History today-more than 1,100 years later!

Noting the disapproval with which Abu-Hanifa's iconoclastic historical views were received in his own age, it is paradoxical that of all of his works only the General History (Akhbâr al-tiwâl) has survived in its entirety to the present. Perhaps it was the originality of his historiography that intrigued the collectors to commission numerous copies, unwittingly assuring its survival. Perhaps it was the historians who kept copies to benefit from it in private while bashing it in public. Or perhaps it was due to Abu-Hanifa's compatriots, pleased to see a non-cliche work on history that treated them fairly and with the importance they merited. The preservation of General History, therefore, many have been achieved not by accident.

For rejecting the socio-historical views of his time, views which suppressed his people's immense contributions in the past, Abu-Hanifa paid dearly. In no standard Islamic biographical work is his name entered under the rubric "historian." Ibn Nadim thus writes in al-Fihrist, his biographical work on the authors: "His name was Ahmad son of Dawud, a native of Dinawar. He studied with the scholars of Basra and Kufa. He added much to what he obtained. He was proficient in many fields of sciences, such as grammar, lexicography, trigonometry, arithmetics and Indian sciences (i.e., natural sciences). He was trustworthy and his work reliable. Upon his Book of Flora the scientists have marveled. Among his other books are " Ibn Nadim makes no mention of Abu Hanifa's contribution to history, even though he celebrates his scientific genius, trustworthiness and precision.

Others were not so charitable. Abu Hanifa's biography is completely dropped from the most prestigious Islamic biographical dictionary, the monumental eight-volume Wafiyat al-a'ayan, written by none else than Ibn Khallikân-a fellow Kurd from Arbil! Ibn Khallikân mentions Abu-Hanifa only when relating the sources that others had used in composing their own scientific works.

The steps taken by so prestigious a scientist as Abu-Hanifa to right the wrongs that were rampant in the first two centuries of Muslim historiography, were followed by the authors of other nationalities whose history and legacy had been allowed to fall by the wayside. In the century following Abu-Hanifa's pioneering General History, Iranic peoples undertook to resurrect and popularize their own similarly neglected and berated past. The Shâhnâma and Marzbânnâma written respectively in Persian and Tabari/Mazandarani mark not only the vigorous emergence of non-Arab, non-Islamic histories, but also the renaissance of those languages. In doing so they replace not just pro-Arabian historiography, but Arabic language itself as the medium of historiography in the non-Arab territories. Abu-Hanifa's challenge in the middle of the 9th century of the existing biased historiography succeeded in unraveling it by the 11th century.

It is a paradox to compare the dogged enthusiasm by which Abu-Hanifa asserted his Kurdishness 1,100 years ago with the indifference of his modern compatriots to claim his legacy and celebrate his contributions to the world of science and culture. A thinker who did not sacrifice truth to convenience, Abu-Hanifa's ethics should be a yardstick by which to measure the integrity of all authors and scholars, past and present. He should be a model and a point of pride to modern Kurds who put pen to the paper to write of their own historical and cultural legacy.

After the destruction by the Mongols in the 13th century and the Timurids in the 14th, Dinawar slowly decayed into a mass of ruins. Today the birthplace of Abu-Hanifa is marked by the village of Shirkhân that sits quietly on the middle of the vast fields of fallen masonry, broken arches and cemeteries. It serves now as a rich quarry of loot for the international art smugglers. Sadly, for except the small district of Kandula to the northwest corner of the Dinawar plain, the old Gurâni dialect of Kurdish which most probably served Abu-Hanifa as his mother tongue has been also replaced by the Sorâni and Kalhuri dialects of Kurmânji Kurdish. But Abu-Hanifa's seminal contributions and legacy which survive in his works transcends him above the ruins and adverse changes, rendering him a mind for all times and place.

Let us rejoice in the 1,100th anniversary of Abu-Hanifa Ahmad Dinawari's life of achievements-a "Renaissance man" and a native son of Kurdistan whose immense contributions make him a true citizen of the world citizen.

Source: M.R. Izady, “The 1,100 Anniversary of Abu-Hanifa Dinawari,” Kurdish Life, Number 17, winter 1996

Abu-Hanifa Ahmad Dinawari's works
Mathematics and Natural Sciences

Kitâb al-jabr wa'l-muqâbila ("Book of Algebra")
Kitâb al-nabât ("Book of Plants")
Kitâb al-kusuf ("Book of Solar Eclipses")
Kitâb al-radd alâ rasad al-Isfahâni ("Refutation of al-Isfahani's Astronomical Observations")
Kitâb al-hisâb ("Book of Arithmetics")
Bahth fi hisâb al-Hind ("Analysis of Indian Arithmetics")
Kitâb al-jam' wa'l-tafriq ("Book of Arithmetics")
Kitab al-qibla wa'l-ziwal ("Book of Astral Orientations")
Kitâb al-anwâ' ("Book of Weather")
Islâh al-mantiq ("Improvement upon Logic")
Social Sciences and Humanities

Akhbâr al-tiwâl ("General History")
Kitâb al-kabir ("Grand Book" in history of sciences)
Kitâb al-fisâha ("Book of Rhetorics")
Kitâb al-buldân ("Book of Geography")
Kitâb al-shi'r wa'l-shu'arâ ("Book of Poetry and Poets")
Ansâb al-Akrâd ("Ancestry of the Kurds")

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Tiap saat bagiku ingin menyintaimu
Tak pernah kau kulupa Selalu ku hubungi mu
Kau pun jua begitu bicara soal rindu
Katakan apa saja pasti kita sama setuju

Namun mengapa sejak kelmarin
Engkau mendiamkan diri sepi dariku
Kucuba menghubungimu tapi
tiada jawapan yang kuterima
Hanya suara wanita yang berkata
Sila hubungi semula

Mengapa apakah yang terjadi antara kita
Tidak pernah aku sedikit pun untuk
Cuba mengguris apatah lagi cuba menyakiti hatimu
di manakah ruang itu yang kau mungkin pernah
cuba untuk menjelaskannya padaku

Masa berganti waktu
Kuharapkan namamu
Kan muncul menyerikan
Paparan panggilanku

Namun hampa yang kutemu
Bila tiap mesejku
Tak sampai kepadamu
Katanya message undelivered


MESSAGE UNDELIVERED
Artis : Abd Halim
Komposer : AbdHalim (Neurotic Studio)
Penulis Lirik : AbdHalim (Neurotic Studio)
Susunan muzik : AbdHalim (Neurotic Studio)
Studio rakaman : Neurotic Studio
Suara Latar : Plaintive Melody
Penerbit : Abd Halim Bin Ahmad
Masa : 3:39