A Translation of the Arabic Duc'(a)over-bar' al-Sah. (The Dawn Supplication) or Duc'(a)over-bar' al-Bah'(a)over-bar' (The Supplication of Splendour) with Select Expository Scriptural Writings of the B'(a)over-bar'b and Bah'(a)over-bar'u'll'(a)over-bar'h

This article provides a full English translation of the Du'(a) over bar' al-sahar or Dawn Supplication for the Islamic month of Ramad.an. Attributed to certain Imams whom Twelver Shii Muslims regard as the successors of the Prophet Muhammad, it is an Arabic invocatory devotional also known from around the 13th century CE after its opening words, as the Du'(a) over bar 'al-Bah'(a) over bar'(Supplication of Splendour-Glory-Light). It is commonly ascribed to the fifth Imam Muhammad al-Baqir (d. c. 126/743) or as transmitted through his son, the sixth Imam Jafar al-S.adiq (d. c. 138/765). The former version or recension has around 22 invocations, while the sixth Imam's recension is known as the Dua' al-mubahalah (The Supplication for Mutual Imprecation) and is considerably longer, consisting of over 30 supplicatory lines. This latter recension had its origin at a time when Muhammad was challenged near Medina by certain Yemenite Christians of Najran about his messianic status as a Prophet in the light of theological and Christological issues. Both Sayyid AliMuh.ammad Shirazi, "the Bab" (1819-1850), and Mirza H. usayn Ali Nuri, "Baha'u'llah" (1817-1892) gave great importance to this supplication (or these two related supplications) and were much influenced by its vocabulary and rhythmic, cascading content relating the Names of God. The Bab interpreted it on Islamic and imamological lines in his Persian Dal'(a) over bar''il-i saba (The Seven Proofs). He cited it often, both in early texts and within numerous later major writings, including the Kitab al-asm'(a) over bar' (The Book of Names) and the Kitab-i panj sha'n (The Book of the Seven Modes [of Revelation]). In his Persian Bayan and other writings, he used nineteen of its invocatory divine Names to frame the structure and names of his annual calendar of nineteen months: his new, wondrous or Badi calendar ("The New/Regenerative Calendar"). This calendar was furthermore adopted by Baha'u'llah in his Kitab-i aqdas (The Most Holy Book). His own theophanic title, evolving from "Jinab-i Bah a'" (His eminence the Glory) to "Baha'u'llah" (the Glory of God) is closely related and is rooted in this and certain similar texts. Baha'u'llah referred to the Du'(a) over bar' al-sah.ar as the Lawh-i baq'(a) over bar' (The Scriptural Tablet of Eternity) and understood its opening lines as an allusion to his person as the embodiment of the Supreme or Greatest Name of God (al-ism al-az.am). Several of the Arabic and Persian writings in which the founder of the Baha'i religion interprets the Du'(a) over bar' al-sahar are translated in this current paper. Their content demonstrates the extent to which he elevated this powerful Islamic text.