Worship (Ibadah)

Dhikr (Remembrance of Allah) and Duʿā (Supplication)

The Power of Dhikr (Remembrance of Allah) and Duʿā (Supplication) in Islam

Introduction

Dhikr and Duʿā are spiritual lifelines in Islam. They are simple acts, yet they carry profound power to transform hearts and lives. Through constant remembrance of Allah (Dhikr) and sincere supplication (Duʿā), a Muslim connects directly with the Creator, finding peace, guidance, and strength. In this modern, busy world, these practices offer a timeless remedy for the soul – bringing comfort, purpose, and hope. Let’s explore the beauty and truth of Islam reflected in Dhikr and Duʿā, and understand why they are at the heart of Muslim devotion.

What is Dhikr (Remembrance of Allah)?

Dhikr (pronounced thikr) in Arabic literally means “remembrance” or “mention.” It comes from a root word meaning to remember, remind, or recall. In an Islamic context, Dhikr is remembering Allah in one’s heart and by one’s tongue. This can be through repeated phrases of praise, reciting Quran, or simply being mindful of God in all moments. It’s an act of conscious awareness of Allah – keeping Him in mind and on one’s tongue throughout the day.

Dhikr in the Qur’an

The Qur’an emphasizes Dhikr repeatedly, highlighting its importance for believers. Allah commands the faithful to remember Him often:

“O you who believe! Remember Allah with much remembrance, and glorify Him morning and evening.” (Qur’an 33:41–42)

Allah also promises a special relationship with those who remember Him:

“So remember Me; I will remember you. And be grateful to Me and do not deny Me.” (Qur’an 2:152)

This means when we engage in Dhikr, Allah acknowledges and “remembers” us in a way befitting His majesty – a great honor for any believer. The Qur’an teaches that remembering Allah is the key to inner peace:

“Verily, in the remembrance of Allah do hearts find rest.” (Qur’an 13:28)

No matter how anxious or troubled our hearts may feel, remembering our Merciful Lord brings comfort and calmness. It’s like a spiritual medicine for the heart. Allah also praises those who engage in His remembrance frequently, as in the description of the wise believers:

“(They are) those who remember Allah while standing, sitting, and lying on their sides and give thought to the creation of the heavens and the earth…” (Qur’an 3:191)

In short, the Qur’an makes it clear that Dhikr is a core part of a believer’s life, not a small or occasional act. It is a direct command from Allah to remember Him often and a pathway to tranquility and guidance.

Dhikr in the Hadith (Prophetic Teachings)

Prophet Muhammad (peace be upon him) practiced and taught Dhikr throughout his life. There are many authentic hadiths (recorded sayings) that show the virtues of remembering Allah:

The Prophet ﷺ said: “The difference between the one who remembers Allah and the one who does not is like the living and the dead.” (Sahih al-Bukhari)

This striking example shows that Dhikr is like life for the heart – it keeps our spiritual heart alive. Without remembering Allah, our hearts can become “dead” or hardened. In another hadith, the Prophet ﷺ told his companions to keep remembering Allah constantly:

“Always keep your tongue moist with the remembrance of Allah.” (Sunan al-Tirmidhi, Hasan)

This means a Muslim should be frequently mentioning Allah’s name and glorifying Him in daily life – saying phrases like “Alhamdulillah” (All praise is for Allah), “SubhanAllah” (Glory be to Allah), “Allahu Akbar” (Allah is the Greatest), and “La ilaha illallah” (None is worthy of worship but Allah). These phrases are easy to say but very heavy in reward. The Prophet ﷺ said:

“Two phrases are light on the tongue, heavy on the scales (of good deeds), and beloved to the Most Merciful: ‘Subḥānallāhi wa biḥamdihi, Subḥānallāhil-ʿAẓīm’ (Glory be to Allah and praise Him; Glory be to Allah the Almighty).” (Sahih al-Bukhari & Muslim)

He also taught the tremendous rewards of simple daily Dhikr. For example:

“Whoever says, ‘Subḥānallāhi wa biḥamdih’ (Glory be to Allah and praise Him) 100 times a day, will have his sins forgiven even if they are like the foam of the sea.” (Sahih al-Bukhari & Muslim)

Such teachings show that Dhikr is one of the easiest acts of worship, yet it yields immense forgiveness and reward. It’s accessible to everyone – whether young or old, learned or not. One can remember Allah anywhere and at any time.

There’s also a beautiful hadith Qudsi (a saying of the Prophet ﷺ where he reports words from Allah Himself), in which Allah says:

“I am as My servant expects of Me. I am with him when he remembers Me. If he remembers Me in himself, I remember him in Myself; and if he mentions Me in a gathering, I mention him in a better gathering (the gathering of angels).” (Sahih al-Bukhari)

Imagine that – when you quietly remember Allah, God is aware of you personally, and when you speak of Allah in a good way among people, Allah announces your name among the angels! This shows how honored the act of Dhikr is in Islam.

Another hadith highlights the special blessing of group remembrance:

“When a group of people assemble for the remembrance of Allah, the angels surround them, (Allah’s) mercy envelops them, tranquility descends upon them, and Allah mentions them to those with Him.” (Sahih Muslim)

This means that even gatherings – like a study circle, or friends meeting to talk about Allah – become surrounded by divine mercy and peace. Allah sends angels to such gatherings and He speaks of those people with approval. No wonder, then, that the Prophet’s companions often gathered to remember Allah together and learn His words.

Insights from Scholars on Dhikr

Great scholars of Islam have reflected deeply on the power of Dhikr. Ibn Taymiyyah, a renowned 14th-century scholar, beautifully described the importance of remembrance. He said: “The remembrance of Allah to the heart is like water to a fish.” Just as a fish cannot live without water, the heart of a believer cannot survive without the water of Dhikr. If a fish is taken out of water, it struggles and dies; likewise, if the heart is deprived of remembering Allah, it withers and becomes hardened.

Imam Al-Ghazālī (11th-century sage) explained that Dhikr is not only with the tongue but also with the heart. The best form of Dhikr is to feel the presence of Allah in your mind and soul as you utter His names or ponder His greatness. This conscious remembrance purifies the heart from heedlessness.

Another classical scholar, Ibn al-Qayyim (student of Ibn Taymiyyah), wrote an entire book (“Al-Wābil al-Ṣayyib”) listing the benefits of Dhikr. He mentioned that remembering Allah brings about Allah’s love, provides inner joy and strength, repels evil influences (like Satan), and even lights up a person’s face and heart with a glow of faith. He noted that through Dhikr, a person’s worries and anxieties are lifted and replaced with happiness and peace. In essence, every time we glorify Allah or speak of His perfection, we are polishing our hearts, gaining spiritual strength, and earning Allah’s pleasure.

Imam an-Nawawī, a great 13th-century scholar, was so devoted to the practice of Dhikr and Duʿā that he compiled a famous book “Kitāb al-Adhkār” (The Book of Remembrances) gathering all the Qur’anic verses and authentic hadiths about remembrance and supplications. In its introduction, he emphasizes that continuous Dhikr is a hallmark of the righteous, and he encourages Muslims to fill every part of their day with some form of remembering Allah, whether after prayers, in the morning and evening, or before sleeping – following the example of the Prophet ﷺ.

In summary, Dhikr is a simple but transformative act. It’s an ongoing conversation with Allah – praising Him, thanking Him, and acknowledging Him in all we do. It costs nothing and requires no special setting. Yet, it elevates us to the status of the “alive” hearts, draws us closer to our Creator, and earns us blessings in this life and the hereafter.

What is Duʿā (Supplication)?

While Dhikr is general remembrance and praise of God, Duʿā (pronounced doo-aa) means “supplication” or calling out to Allah with our needs and requests. The word Duʿā in Arabic comes from a root meaning “to call, summon, or invite.” Essentially, Duʿā is when we ask Allah for something, whether it’s guidance, help, forgiveness, or anything our heart desires. It is a direct communication with Allah, in our own words or through the beautiful prayers taught by the Prophet ﷺ.

Every human has worries, hopes, and needs. In Islam, the act of asking Allah (making Duʿā) is itself a great act of worship. It reflects our belief that Allah is in control, that He hears us, and that we depend on Him. Duʿā is an expression of humility and trust in Allah’s power and mercy.

Duʿā in the Qur’an

The Qur’an invites and urges believers to call upon Allah, promising that He hears and responds. One of the most encouraging verses in the Qur’an is:

“And your Lord says, Call upon Me; I will respond to you. Indeed, those who are too arrogant to worship Me will enter Hell rendered contemptible.” (Qur’an 40:60)

Here, Allah makes a promise: whenever we sincerely call on Him, He will respond – though how and when He responds is according to His wisdom. Notice that Allah also describes those who do not make Duʿā as “too arrogant to worship” – meaning, Duʿā is an essential part of worship. In fact, turning away from asking Allah is a form of pride or neglect.

Allah reminds us of His closeness and readiness to answer in another verse:

“When My servants ask you ˹O Prophet˺ about Me, ˹tell them˺ I am truly near. I respond to one’s prayer when they call upon Me. So let them respond ˹with obedience˺ to Me and believe in Me, perhaps they will be guided.” (Qur’an 2:186)

This verse comes in the context of Ramadan and fasting, teaching that Allah is “near” to us – not distant or unapproachable. We don’t need any intermediary; each of us can call to Him directly, and He hears every word, every whisper, every thought. The nearness of Allah is not physical, but a spiritual nearness in His knowledge and mercy. It assures us that no supplication goes unheard.

Another powerful verse about supplication is:

“Is He [not best] who responds to the distressed one when he calls upon Him, and Who removes evil…?” (Qur’an 27:62)

This rhetorical question emphasizes that only Allah can truly rescue us in our desperate moments. Throughout the Qur’an, many prophets’ Duʿās are mentioned as examples: the Duʿā of Prophet Jonah (Yunus) in the belly of the whale, of Prophet Job (Ayyub) when he was ill, of Prophet Zachariah (Zakariya) when he prayed for a child, and many more. In each case, they turned to Allah with full conviction, and Allah delivered them in miraculous ways. These stories inspire us to never underestimate the power of sincere prayer.

Allah even says that our Duʿā is precious to Him:

“Say, ‘What would my Lord care for you if not for your supplication?’” (Qur’an 25:77)

This means, without our prayers and recognition of Him, we have no worth in the sight of Allah. Our Duʿā – our calling upon Him – is what brings us under His care and love. Such verses show that Duʿā is central to the relationship between a believer and Allah.

Duʿā in the Hadith

The Prophet Muhammad (peace be upon him) taught extensively about the virtue and etiquette of Duʿā. One concise hadith shows just how important Duʿā is:

The Prophet ﷺ said: “Supplication (duʿā) is itself worship.” (Sunan Abi Dawud, Sahih)

In another narration, he said: “Duʿā is the essence of worship.” This tells us that at the heart of all our rituals and acts of devotion is this: turning to Allah and asking of Him. Why is Duʿā equated with worship? Because when you make Duʿā, you acknowledge Allah’s power (only He can give), affirm His generosity and mercy, and admit your own need. This is the core of worship – recognizing the greatness of Allah and one’s dependence on Him.

The Prophet ﷺ also said:

“Indeed, he who does not ask Allah, He becomes angry with him.” (Jami’ at-Tirmidhi)

Unlike people who might get annoyed if you ask them too much, Allah loves to be asked! It actually displeases Him when a person arrogantly or neglectfully never turns to Him for help. In Islam, needing Allah is a virtue, not a weakness. The more we ask Him, the more we please Him. This is so unique – imagine a king or a boss who wants you to keep requesting, and actually rewards you for it. Allah’s generosity has no limits.

We are encouraged to make Duʿā for anything big or small, and to do so with firm hope. The Prophet ﷺ advised:

“Call upon Allah while being certain of being answered, and know that Allah does not respond to a supplication from a heedless, inattentive heart.” (Sunan al-Tirmidhi, Hasan)

So, we should pray with focus and expectation, truly believing Allah can grant it. A heart that is present and humble is key. The Prophet ﷺ also taught the manners of Duʿā, like praising Allah first, sending peace upon the Prophet, facing the Ka’bah if possible, raising one’s hands, and being persistent in asking. These etiquettes beautify the act of supplication.

Several hadiths give us hope that every sincere Duʿā is answered – but the answer might come in different forms. The Prophet ﷺ said that when a Muslim makes a Duʿā (without asking for something sinful or cutting family ties), Allah gives one of three responses: either Allah gives what you asked for immediately; or He holds it for you (as a reward or answer in the Hereafter); or He averts a harm from you of equivalent value to what you asked【Hadith reference: Musnad Aḥmad (no. 11149), authenticated by scholars】. The companions, upon hearing this, said, “We will then make plenty of Duʿā!” – to which the Prophet ﷺ smiled and said that Allah’s bounty is even more (meaning, no matter how much you ask, Allah can fulfill even more).

This is profound – no sincere prayer is “lost.” It’s either answered in the way we want, or Allah uses it to give us something better, even if we don’t realize it. Sometimes we might pray for something and not see the result right away. In such cases, a believer trusts that Allah has heard and will respond in the best way at the best time.

The Prophet ﷺ also comforted us that Allah is very near when we pray. In a famous hadith, he said:

“Every night, in the last third of the night, our Lord descends to the lowest heaven and calls out: ‘Who is calling upon Me so that I may answer them? Who is asking Me so that I may give them? Who is seeking My forgiveness so I may forgive them?’” (Sahih al-Bukhari & Muslim)

This encourages believers to pray during the late night or dawn hours, a time of special closeness to Allah. Of course, Allah hears us at all times, but He has honored certain moments (like late night, or just before breaking a fast, or after the obligatory prayers) as times when Duʿās are especially likely to be accepted.

The Prophet Muhammad ﷺ himself was the best example of making Duʿā. In every situation, he turned to Allah in prayer – whether in hardship or ease. Before every major battle or challenge, he would spend long hours imploring Allah for help and victory. In the Battle of Badr, for instance, he raised his hands so high and prayed with such passion that his cloak fell off his shoulders – and Allah sent angels to assist the Muslims, a miraculous answer to that Duʿā. When feeling hurt by his enemies, he made Duʿā for their guidance rather than cursing them. When in need of any decision, he would pray for Allah’s guidance (this prayer is known as Salat al-Istikhāra – the prayer of seeking counsel).

We also have many Hadith supplications from the Prophet ﷺ that Muslims memorize and use, for all occasions – morning and evening prayers for protection, Duʿās before eating, before traveling, when sick, and so on. These teach us that no aspect of life is too small to ask Allah’s help in.

Insights from Scholars on Duʿā

Classical scholars have called Duʿā “the weapon of the believer” – because it is a tool anyone can wield at any time to achieve good or ward off harm with Allah’s permission. Ibn Taymiyyah noted that while everything is destined by Allah, prayer is one of the most potent causes to bring about positive outcomes. In other words, just as eating food is a cause to remove hunger by Allah’s will, making Duʿā is a cause to bring forth Allah’s mercy and relief. He explained that fervent prayers have changed the course of people’s lives, and that through Duʿā, hardships have been lifted and blessings gained which might not have occurred otherwise.

Imam Ibn al-Qayyim wrote that when a person raises his hands in need to the All-Merciful, it is as if doors of heaven are opened. He encouraged believers to never feel shy or tired of asking Allah repeatedly, because Allah loves persistence in Duʿā. Far from feeling bothered, Allah loves the voice of His servant who earnestly calls upon Him again and again.

In one narration, the Prophet ﷺ described Allah’s generosity in a vivid way: “Your Lord is modest and generous. He is shy to turn away empty the hands of a servant who raises them to Him (in supplication).” (Reported in Abu Dawud & Tirmidhi) This means Allah is ashamed (in a manner befitting His Majesty) to let someone go unanswered – He will give something, so long as we ask sincerely. This merciful quality of Allah was highlighted by scholars like Ibn ʿUthaymīn in modern times, who said: “When you make Duʿā, know that you are asking Al-Karīm (The Most Generous). Don’t ever think little of what you’re asking, and don’t ever think Allah won’t give. He loves to give.”

Contemporary Islamic teachers, such as Dr. Bilal Philips, often stress that Islam’s concept of Duʿā is unique because any person can call upon Allah directly, in any language, at any time. There are no formalities required – no confessing to a priest, no needing someone else to pray on your behalf. This direct connection to God is a hallmark of Islamic monotheism (Tawḥīd). It empowers the individual to build a personal relationship with the Creator. No matter where you are – driving a car, sitting at your desk, or lying in bed in the darkness – you can open your heart and talk to Allah… and He is listening. This is a profoundly comforting and liberating idea.

All four Sunni schools of thought (Hanafi, Maliki, Shafiʿi, Hanbali) wholeheartedly encourage Muslims to engage in abundant Dhikr and heartfelt Duʿā. The scholars of these schools might have slight differences in fiqh (jurisprudence) regarding the method of these practices – for example, some scholars recommend raising the hands during Duʿā at certain times, or saying Duʿā aloud versus silently, or whether to make collective Duʿā after the five daily prayers. These are minor differences in etiquette, not in principle. On the core importance of remembering Allah and calling upon Him, there is unanimous agreement. Every school acknowledges the Quranic commands and Prophetic examples we mentioned. For instance, all agree that one should glorify Allah after the prayers (saying “SubhanAllah” 33 times, “Alhamdulillah” 33 times, etc., as taught in hadith). They only differ on whether the imam should lead it aloud or each person does it individually. Likewise, raising the hands in Duʿā is considered recommended by many scholars for most situations, though a few say it’s not necessary each time – but none say Duʿā itself is anything but virtuous. So, a reader can feel confident that Dhikr and Duʿā are universally embraced in orthodox Sunni Islam as crucial acts of worship.

Living with Dhikr and Duʿā: A Daily Practice

Islam is not just a set of beliefs, but a living practice. Dhikr and Duʿā are meant to be woven into a Muslim’s daily life. The Prophet Muhammad ﷺ and his companions demonstrated how these acts can transform ordinary routines into moments of worship.

For example, upon waking up in the morning, a Muslim is taught to remember Allah by saying a short prayer of thanks for being given life again after sleep. Throughout the day, there are recommended adhkār (plural of dhikr) for morning and evening – these include praising Allah, seeking His protection from harm, and asking for forgiveness. These supplications, often recited after dawn and after sunset, create a beautiful habit of starting and ending the day with Allah on our mind and tongue. Many Muslims keep a small booklet or use apps (such as “Fortress of the Muslim”) to read these daily remembrances and Duʿās. This shields one’s soul from anxieties and negativity, much like a spiritual armor, and brings a sense of peace.

Before meals, one says “Bismillah” (In the name of Allah) – a dhikr acknowledging that Allah is the provider of that food. After meals, one says “Alhamdulillah” (All praise to Allah) – thanking Him for the blessing. This turns a simple act like eating into an occasion of mindfulness and gratitude.

When heading out of the house, the Prophet ﷺ taught a short Duʿā asking Allah for protection and trust in Him. When entering or leaving the mosque, there are supplications. Before sleeping, there are words of remembrance and prayers for a peaceful night. At every turn, Dhikr and Duʿā keep a believer connected with Allah. It’s a constant reminder that we need Allah at every step, and it fills our day with purpose.

Historically, the companions of the Prophet and the pious people after them took this practice very seriously. It’s said that some of them would be in constant remembrance, moving their tongues with Allah’s name even while working or walking. Far from distracting them, it gave them focus and sincerity in everything they did. They would gather in the mosque after dawn prayer to recite Quran and do Dhikr until sunrise. They would make Duʿā in all matters – big or small.

One companion, Abu Bakr (Allah be pleased with him), once asked the Prophet ﷺ to teach him a Duʿā to say in his prayers. The Prophet taught him to say, “O Allah, I have wronged myself greatly, and none forgives sins except You. So forgive me with Your forgiveness and have mercy on me. Indeed, You are the Forgiving, the Merciful.” This shows how even the best people would seek personalized prayers to draw closer to Allah.

In terms of formal worship, the daily prayers (ṣalāh) themselves include Dhikr and Duʿā. When Muslims pray the ritual prayers, they recite Qur’an (which is Dhikr), they glorify Allah in bowing and prostration, and at the end of the prayer, they sit and make Duʿā for the Prophet and themselves. The Prophet ﷺ said the closest a person is to Allah is when he is in prostration (sujūd), so “increase your supplications in prostration”. This means even during the ritual prayer, beyond the set words, one can privately ask Allah for their needs while bowing before Him.

After each of the five prayers, the Prophet ﷺ would spend a few minutes doing Dhikr (like saying SubhanAllah 33x, Alhamdulillah 33x, Allahu Akbar 34x, which many Muslims do to this day), and then he would often raise his hands and make personal Duʿā. Some scholars (like those of the Hanafi and Shafi’i schools) encouraged a short collective Duʿā after the prayer led by the imam, so the community can say Ameen together. Others (like many Maliki and Hanbali scholars) preferred individuals to make their own Duʿā quietly. Both approaches aim for the same result – that we do not rush out of prayer without taking a moment to speak to Allah, thank Him, and ask for our needs.

It’s also worth noting that Dhikr is not limited to phrases on the tongue. Reflecting on Allah’s creation, studying religious knowledge, or any act that reminds you of Allah counts as Dhikr too. Likewise, Duʿā can be done in any language. While the Prophet’s beautiful Arabic supplications are treasured and often recited, a person can and should call out to Allah from the heart in their native language as well, if they don’t know the Arabic. Allah understands all tongues. What matters is sincerity.

The Uniqueness of Islam’s Approach to Dhikr and Duʿā

Every faith has some concept of prayer or meditation, but Islam’s approach to Dhikr and Duʿā has some unique and beautiful qualities:

Inspiring Examples and Miracles of Dhikr and Duʿā

Islamic history and scripture are rich with examples of how Dhikr and Duʿā have brought about amazing outcomes – sometimes outright miracles. Here are a few inspiring stories:

It’s important to note that while miracles can happen, Muslims do not do Dhikr or Duʿā only to get miracles. We do it out of love for Allah and obedience to His command, and we trust His wisdom in responding. The true “miracle” for a believer is having that connection with Allah – everything else is a bonus. Sometimes the situation around us might not change immediately, but through Dhikr and Duʿā, Allah changes us for the better, and that enables us to handle any situation.

Conclusion: Embracing Dhikr and Duʿā

Dhikr and Duʿā are truly gifts that Allah has given to every Muslim. They are acts of worship that require no wealth, no special skill, and can be done anywhere – yet their rewards are limitless. They enrich our souls, protect our hearts, and open doors of goodness in our lives. Through them, we experience Allah’s companionship: when we remember Him, we never feel alone; when we ask of Him, we never feel hopeless.

In our fast-paced modern life, it’s easy to feel spiritually empty or disconnected. Dhikr and Duʿā are the antidotes. They are like an ongoing conversation with a beloved friend who is always by your side. If you cultivate this habit, you carry a piece of serenity within you that no outside chaos can take away. As Ibn al-Qayyim said, the heart of a person who remembers Allah is full of life, joy, and light, whereas a heedless heart is like a dark, dead ruin.

We’ve seen that these practices were central to the Prophet Muhammad ﷺ and all righteous people after him. They drew their strength, patience, and wisdom from constant remembrance of Allah and frequent supplication. We too can draw on that unlimited reservoir of strength. Whether you are a student facing exams, a parent raising children, an employee with stress, or someone coping with difficulties – make Dhikr and Duʿā your refuge. Speak to Allah in the early morning hours; whisper prayers while commuting; recite His praises when you feel happy or anxious. Over time, you will feel the difference: a certain tranquility in your heart, an increase in faith, and noticeable blessings in your day.

And remember, Allah never tires of listening. Humans might get bored or annoyed, but our Loving Lord invites us again and again: “Call on Me, I will answer you.” So never hesitate to raise your hands and pour your heart out to Him. No request is too big or too small – Allah is the Lord of the worlds, nothing is beyond His power, and at the same time He is closer to you than your jugular vein, caring for the smallest details of your life.

In the end, Dhikr and Duʿā help us fulfill the very purpose of our existence: to worship Allah with devotion and love. They turn our focus away from the glitter of this world and toward the Eternal. They remind us that true happiness is in closeness to Allah. And amazingly, the more we remember Allah, the more He blesses us and remembers us. As Allah promised:

“Remember Me and I will remember you, and thank Me and never be ungrateful.” (Qur’an 2:152)

So, let’s start today. Take a moment to remember Allah – say Alhamdulillah! from your heart – and make a sincere Duʿā for what you need or what you’re grateful for. Do this consistently, every day. You will unlock peace in this life and immense reward in the hereafter. Embrace Dhikr and Duʿā, and you will find that Allah’s light illuminates your path even in the darkest of times. It is never too late, and the opportunity is always there – as long as you are breathing, the door of Dhikr and Duʿā is wide open.

May Allah make us among those who remember Him often and turn to Him in supplication, and may He accept all our prayers. Āmīn. 🤲

Further Reading on Dhikr and Duʿā (Sunni Islamic Books)

For those who wish to delve deeper and enrich their practice, here are some highly regarded books (classical and modern) on remembrance and supplication: