Other Dua Books

Other writers in this field are:

1.Ma�wiyah Bin Ammar Ad-Dahani wrote kitab-u-yawmin Wa Lailah, he died in 175 A.H.

 2.Yunis Bin Abdur  Rahman prepared a book kitab-u-Amal-i-Yawmin  Wa- Lailah are presented it to ImamAl-Hassan Al-Askari (a.s) who said, May God give him Light on the day of judgment for every word he has Written. Yunis died during the third world war.

3. Muhammad Bin Khalid Al-barqui wrote Kitab-u-Amal-i-Yawmin Wa Lailah.He has been mentioned by Ash-Sheikhin Al-Fahrist as well as An-Najashi through the agency of Ibn Battah.He died in 274.A.H.

5.Muhammad Bin Masud Al �Ayyahi wrote Kitab-u-Yawmin Wa Lailah and its abridgement.He also wrote Kitab-ud-Dua and Al Mazar.He died during third century.

6.Abdul Aziz Bin Yahya Al-Jaludi wrote (1)Kitab-ud-Dua reported from Imam Ali Bin Abi Talib(A.S),(2)Kitab-ud-Dua wal Awdh reported from Ibn Abbas and(3)Kitab-ur-Riqa.An-Najashi has mentioned all these books.He died after 330A.H.

7.Jafar Bin Muhammad Bin Quluyah wrote Kitab-ul-Mazhar(or Jami uz Ziarat)and Kitab-u-Yawmin Wa Lailah.He died in 369A.D.

8.Ash-Sheikh Al Mufid wrote Manasil-ul-Mashahid.He died in 413A.H.

9.Ash-Sheikh At-Tusi wrote Misbah-ul- Mutahajjid and its summary.He died in 460A.H.

10.Muhammad Bin Ali Bin Yaqub Al-Katib Al-Qinani wrote Kitab-ul-Amal-i-Yawamil-Jumah and Kitab-u-Amal-i-Shuhur.He died during the fifth century.

11.Muhammad Bin Al-Mash-Hedi Wrote Kitab-ul-Mazar.He died during the sixth century.

12.As-Sayyid Ali Bin Al HussainBin Baqqai Al Qarashi.He Wrote kitab-ul-Ikhtiyaril-Misbah.He  died during the seventh century.

13.As-Sayyid Ali bin Musa Bin Jafar Bin Tawus Al-Hasani.He wrote Al-Iqbal ,jamal-ul-Isbu i,Muhijj-ud-Dawat,Ad-Duru-ul-Waqiyah,Rabi-ul-Asabi I etc.He died in 664 A.H.

14.As-Sayyid Ahmad Bin Musa Bin Jafar Bin Tawus Al-Hasani.He wrote kitab-u-Amal-il-Yawm-i-Wal Lailah and Kitab-ul-Akhbar  Fi Adiyat-il-Lail-i-Wan Nahar.He died in 673 A.H.

15.Ash Shahid Muhammad bin Makki Al Aamili Al Jizzini wrote Kitab-ul-Mazar.He was martyred in 786 A.H.

16.Ash-Sheikh Ibrahim Bin Ali Al-Aamili Al-Kafami wrote Al-Balad-ul-Amin and Al-Jannat-ul-Waqiyah(known as Al-Misbah).He died in 905 A.H.

17.Al-Mawla Muhammad Bin Muhammad At-Tabib was one of the scholars during the Safwide period.He Wrote Anis-ul-Aabidin.

18.Ash-Sheikh Baha-ud-Din Muhammad Bin Al Husain Al-Aamili wrote Miftah-ul-Falah Fi,Amal-il-Yawm-i-Wal Lailah.He died in 1031 A.H.

19.Muhammad Baqir Al-Ashfahani Al-Majlisi.He wrote Zad-ul-Ma ad and Tuhfatuz Zair  in Addition to one volume of Bihar-ul-Anwar dealing with prayers.He died in 1110 A.H.

20.Mulla Muhsin Al-Kashi wrote Khullasatul Azkar.He died in 1091 A.H.

21.As-Sayyid Muhammad Al-Ashfahani wrote Amal-ul-Yawm-i-Wal Lailah-i-wal Isbu i Wash Shahr-i-Was Sinah.He died in 1290 A.H.

22.The author of present book also compiled Miftah-ul-Jannat in three volumes which has been printed and published.

5. The Splendour and Eminence of Supplications Compiled by the Ahlul-Bait [a]   http://www.al-islam.org/suluk/14.htm

Also, it would be appropriate to ponder about the narrations regarding supplications, as well as to think about the ways and manners of supplications as practised by the sinless Imams [a]; must take a profound look at the exalted themes and subtle meanings which are contained in the supplications compiled by those honourable ones. In order to discover that whatever these impeccable ones have incorporated in their supplications regarding Allah (the Glorious, the Exalted), His Sacred Names, Characteristics, Glory, and Splendour is far deeper than what could be imagined by human thinking and comprehension. One will discover what sort of beauty and elegance have been shown by them in their etiquette of servanthood; what have been uttered by them regarding the Splendour and Glory of Allah (the Glorious, the Exalted); in what pleasing manners they had asked him for forgiveness and blessings, and by what excuses had pleaded Him for bestowing His love, mercy, benevolence and blessings?

I can swear to my own soul that these exalted themes and sweet pleasing manners of these supplications, are the most explicit manifestation of miracle, proving the authenticity of divine mission of these sinless Imams [a]. And the one who possesses some sense of thinking and some degree of understanding in his heart, if will ponder about these supplications, would certainly accept their vicegerency (Imamat) without requiring any further proof and miracle.

And the one who desires to appreciate more about the splendour, eminence, and sweetness of these supplication should engage himself in supplications; without copying from their supplications should compile his own prayer; then he should compare it with the supplications of those noble ones, in order to discover the limits of variation between his own and theirs.

Yes! The aware and enlightened ones who dare to swim in this fathomless ocean of these supplications and with a penetrating eye ponder about their profundities will discover that what sort of learning and sublime realities, to the extent of miracles have been incorporated in their supplications by the sinless Imams [a]. I myself have not seen even one tenth, rather one hundredth of realities and learning (which have been incorporated in these supplications), in other speeches of those noble ones, even did not find them in narrations and lengthy sermons. (Of course, with the exception of some narrations which deal with communications with Allah, monotheism, praise, and worship).

The mystery of this variation could be that those honourable ones in their narrations had spoken with the people while in their supplications and hymns have spoken with Allah (the Glorious, the Exalted). Obviously, the degree of speech, its culmination, and descent depends upon the degree of intelligence and comprehension of the addressee; the delicate and sensitive points which are spoken before an aware and knowledgeable addressee are not spoken before some one who lacks these characteristics.

Yes! These supplications, reached to us through Sinless Imams of the Prophet's Ahlul-Bait [a] as though form the complete reflection, or echo of whatever is contained in the Holy Qur'an. Or in other words these supplications constitute on Ascending-Qur'an in front of a Descending-Qur'an. The later is the holy scripture which was revealed by Allah (the Glorious, the Exalted), to his esteemed servant - Prophet Muhammad [s], while the former constitutes the Qur'an from Allah's most distinguished servants, ascending upward towards Him. While the Qur'an is Allah's communications and candid words with his esteemed servants; these supplications are a communication of Allah's esteemed servant with Him, and this matter is not accepted and comprehended by any one, except a small number of believers who are thoroughly familiar and enlightened.

Also, it should be emphasized that the sinless Imams [a] through these supplications have done a great favour to us by leaving such precious souvenirs - the souvenirs and blessings, for which we are helpless to thank; it is our obligation to appreciate their worth; in our actions must utilize the etiquette and proper manners as recommended by them; and must try with best of our abilities lest we act as unthankful and unappreciative of truth.