the grammar of the muslim call to prayer 7-2011

7/28/2019 The Grammar of the Muslim Call to Prayer 7-2011

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-3:9- The Derived Meaning

and Grammar Illustration ofThe Muslim Call To Prayer

Allahs Permission Slip to Pray

By Imam Ibrahim A. Rahim

Copy Right Pending 2011

Imam Warith Deen Mohammeds Athan Commentary

Imam Mohammed Speaks at the First Corinthian Church of Harlem

(Imam W. Deen Mohammed gave the following address at the First


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Copy Right Pending Imam Ibrahim A. Rahim 20112

Corinthian Church in Harlem, N.Y., on April 16, 2005.)

We praise G-d. And our greetings are the Greetings of Peace in Al-

Islam, As-Salaam-Alaikum. We are happy and thankful for your

presence and our presence here today.

We want to have the right focus and see the right things in

importance. Muslims begin their day, whether they say it or they

hear it, with "G-d is Greater." Greater means anything you are

thinking about or could imagine, G-d is Greater than that. We

say, "Allahu Akbar."

If we don't say that ourselves when we wake up, if we are in a real

Muslim environment or neighborhood, there is amuezzinwho is

obligated to say that.

His first words are "Allahu Akbar" in the morning before the

daylight can be seen, soon as the dawn begins -when it still looks

dark outside; it is not light yet.

He chants it all the way to the end of theadhan. It comes from the

word meaning "ear." It means to "give your ear to this." When you

hear the adhan, you are to give your ear or your mind's attention to

what you are hearing. The words you are hearing are saying, "G-d is

Greater."

So we begin our day with G-d consciousness. That is first; be

conscious of G-d first, because G-d is The Big-ger, G-d is The More

Important, G-d is in charge of all in existence. G-d is over all.

Whether we know it or not, He is in charge at all times of all that

is in existence.


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Table of Contents

Forward Page 4

Vocabulary Page 11

Elemental Examination of Vocabulary Page 13

The 17 Operative Arabic Terms Page 15

Relevant English Language Definitions Page 18

Relevant Arabic Language Definitions Page 22

Grammar and Syntax Page 24

The Illustrated Grammar of the Muslim Call-to-Prayer Page 26

Eloquence Page 40

Research tools for Imams and Life-students Page 43

The English Meaning of the Muslim Call-to-Prayer Page 45

Bibliography Page 47

Forward


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The term Athan (Muslim Call-to-Prayer), also spelled as adhan, is only

mentioned in the Holy Quran one time. The term Athan can be found in the ninth

chapter of the Holy Quran verse three. Research of this Quranic Verse quickly

reveals that the term Athan; as an indefinite Arabic noun, suggests alternative

meanings. Verse Three of the Ninth Chapter reads as follows:

() And a proclamation from Allah and His messenger to all men on the day of the

Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is)

His messenger. So, if ye repent, it will be better for you; but if ye are averse, then

know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom

to those who disbelieve, (3) Imam Pickthal

And an announcement from Allah and His Messenger, to the people (assembled)

on the day of the Great Pilgrimage that Allah and His Messenger dissolve

(treaty) obligations with the pagans. If, then ye repent, it were best for you; but if

ye turn away know ye that ye cannot frustrate Allah. And proclaim a grievous

penalty to those who reject Faith. (3) Imam Yusuf Ali

The association of partners to Allah is offensive to Him and covering the truth up

about His Oneness is equally offensive. Allah is free from accepting either

associating partners to Him or covering up the truth about His Oneness. So, let

this revelation stand as an announcement from Allah and His Messenger to all of

humanity on the day of the greater pilgrimage: Today Allah Proclaims: He is free

of association and His Messenger along with Him. Hence, if associaters repent

to Allah; it would be better for them. However, if they insist upon themaintenance of false protections, they should know that they have not harmed

Allah in the least. Those who cover the truth should know that Allah Has

Prepared an enormous penalty of torment for them. 9:3 Imam Ibrahim A. Rahim


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So, when the Muath-Thin (Caller to Prayer) also spelled as muezzin, stands to

establish the Muslim Call-to-Prayer; it is to make an announcement and/or a

proclamation to all that prayer time has arrived. This is the translation value

generated from an analysis of the word Athan as an indefinite Arabic noun. So if

the indefinite noun Athan means announcement, what is the exact term for the

Muslim Call-to-Prayer? The correct term that identifies this is Al-Athan or .

Al-Athan is the definite noun that the research produced in this manual is based:

The Muslim Call-to-Prayer or Al-Athan.

The definite article El or "" qualifies the noun as being of the exclusive variety

that indicates the process of announcing the beginning of a major Muslim prayer-

time. The Holy Quran does not discuss the Muslim Call-to-Prayer, or Al-Athan as a

topic within its text. Muslim society gains its knowledge of this religious practicefrom the direct words of Prophet Muhammad (May Allahs Prayers and Peace Be

With Him).

Prior to Prophet Muhammads guidance (May Allahs Prayers and Peace Be With

Him) as to how to go about making the announcement of Prayer to the public;

there was debate amongst the companions (May Allah Be Pleased With Them All):

Narrated Anas:

The people mentioned the fire and the bell (they suggested those as signals to

indicate the starting of prayers), and by that they mentioned the Jews and the

Christians. Then Bilal was ordered to pronounce Adhan for the prayer by saying

its wordings twice, and for the Iqama (the call for the actual standing for the

prayers in rows) by saying its wordings once. (Iqama is pronounced when the

people are ready for the prayer). Bukhari :: Book 1 :: Volume 11 :: Hadith 577

Narrated Ibn 'Umar:

When the Muslims arrived at Medina, they used to assemble for the prayer, and

used to guess the time for it. During those days, the practice of Adhan for the

prayers had not been introduced yet. Once they discussed this problem

regarding the call for prayer. Some people suggested the use of a bell like the

Christians, others proposed a trumpet like the horn used by the Jews, but 'Umar


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was the first to suggest that a man should call (the people) for the prayer; so

Allah's Apostle ordered Bilal to get up and pronounce the Adhan for prayers.

Bukhari :: Book 1 :: Volume 11 :: Hadith 578

The Athan was also discussed by our Noble Prophet (May Allahs Prayers and

Peace Be With Him) as bearing certain protective laws set in place by Allah

Himself (Glorified and Exalted is He) to repel Satan:

Narrated Abu Huraira:

Allah's Apostle said, "When the Adhan is pronounced Satan takes to his heels

and passes wind with noise during his flight in order not to hear the Adhan.When the Adhan is completed he comes back and again takes to his heels when

the Iqama is pronounced and after its completion he returns again till he

whispers into the heart of the person (to divert his attention from his prayer)

and makes him remember things which he does not recall to his mind before

the prayer and that causes him to forget how much he has prayed."


The Athan is also discussed by our Noble Prophet (May Allahs Prayers and Peace

Be With Him) as possessing the natural law of witnessing for its consumers:

Narrated 'Abdul Rahman:

Abu Sa'id Al-Khudri told my father, "I see you liking sheep and the wilderness.

So whenever you are with your sheep or in the wilderness and you want to

pronounce Adhan for the prayer raise your voice in doing so, for whoever hears

the Adhan, whether a human being, a jinn or any other creature, will be a

witness for you on the Day of Resurrection." Abu Said added, "I heard it (this

narration) from Allah's Apostle."



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The Athan possesses qualities and traits that are to be repeated by all who hear it

as a means of participating in the natural mental, physical and spiritual influences

of Allahs Permission Announcement (Glorified and Exalted is He):

Narrated Abu Said Al-Khudri:

Allah's Apostle said, "Whenever you hear the Adhan, say what the Mu'adhdhin

is saying.


The Athan has an actualized relationship with supplicatory and obligatory prayer:

Narrated Jabir bin Abdullah:

Allahs Apostle said, Whoever after listening to the Adhan says, Allahumma

Rabba hadhihi-d-da watit-tammati was-salatil qaimati, ati Muhammadan al-

wasilata wal-fadilata, wab athhu maqaman mahmudan-il-ladhi wa adtahu (O

Allah! Lord of this perfect call (of not ascribing partners to You) and of the

regular prayer which is going to be established! Kindly give Muhammad the

right of intercession and superiority and send him (on the Day of Judgment) to

the best and the highest place in Paradise which You promised him), then

intercession for me will be permitted for him on the Day of Resurrection).


The Athan is a serious precursor to salvation and a key to prayer and forgiveness:


Allah's Apostle said, "If the people knew the reward for pronouncing the Adhan

and for standing in the first row (in congregational prayers) and found no otherway to get that except by drawing lots they would draw lots, and if they knew

the reward of the Zuhr prayer (in the early moments of its stated time) they

would race for it (go early) and if they knew the reward of 'Isha' and Fajr

(morning) prayers in congregation, they would come to offer them even if they

had to crawl."


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Narrated 'Abdullah bin Umar:

Allah's Apostle said, "The prayer in congregation is twenty seven times superior

to the prayer offered by person alone."



Allah's Apostle said, "The reward of the prayer offered by a person in

congregation is twenty five times greater than that of the prayer offered in

one's house or in the market (alone). And this is because if he performs ablution

and does it perfectly and then proceeds to the mosque with the sole intentionof praying, then for every step he takes towards the mosque, he is upgraded

one degree in reward and his one sin is taken off (crossed out) from his accounts

(of deeds). When he offers his prayer, the angels keep on asking Allah's

Blessings and Allah's forgiveness for him as long as he is (staying) at his Musalla.

They say, 'O Allah! Bestow Your blessings upon him, be Merciful and kind to

him.' And one is regarded in prayer as long as one is waiting for the prayer."



Allah's Apostle said, "While a man was going on a way, he saw a thorny branch

and removed it from the way and Allah became pleased by his action and

forgave him for that." Then the Prophet said, "Five are martyrs: One who dies of

plague, one who dies of an abdominal disease, one who dies of drowning, one

who is buried alive (and) dies and one who is killed in Allah's cause." (The

Prophet further said, "If the people knew the reward for pronouncing the Adhan

and for standing in the first row (in the congregational prayer) and found no

other way to get it except by drawing lots they would do so, and if they knew

the reward of offering the Zuhr prayer early (in its stated time), they would race

for it and they knew the reward for 'Isha' and Fajr prayers in congregation, they

would attend them even if they were to crawl')



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As English-speaking Muslims in America striving to comprehend our faith; that is

to grasp the nature, significance and/or meaning of every term of the Holy Quran,

we must expose ourselves to a detailed study of Quranic Arabic. This involves the

engagement of Arabic as the logic vehicle (God) Himself Chose to Preserve all

truth pointing to Him as the Sovereign Lord of all.

I have often theorized that the language barriers inherent in all non-native

Arabic-speaking adherents to the Muslim Faith, present them with certain clear

cognitive advantages over their native Arabic-speaking counterparts. The most

direct evidence I can point to is the need non-native Arabic-speakers to devote

significantly more time and energy in deciphering Quranic-Meaning than would

be necessary for nativeArab Readers.

A non-native Arabic-speaker must learn to think in duality; that is to comprehend

within two competing cultural worlds of understanding: their native cultures in

addition to the Arabic Culture of the Holy Quran itself. Where the common

goal is the comprehension of Quranic terminology for personal application, the

pathways that lead Arab and non-Arab individuals toward a destination of

Quranic Comprehension, are varied, and some are more complicated than

others.

As an American reader of the Holy Quran, comprehension of the Holy Quran is

derived from an academic process of research that is reliant upon translation. As

an academic and professional discipline, translation involves:

a) The study of language vocabulary and the reliance upon dictionaries.b) A working knowledge of Arabic grammar and syntax.c) The examination of the sheer eloquence values reflected in the text.

The equivalent Arabic language concepts are:

Arabic Term English Equivalent Transliteration

Vocabulary Al Muf Reh Daat

Grammar & Syntax An Neh Wu Was Serf

Eloquence Al Beh Laa Gheh


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Therefore, non-native Arabic researchers of the Meaning of the Holy Quran arrive

at conclusions based on a three-pronged analysis. In each phase of the analysis

the non-native Arabic researchers are producing theoretical results around

specific values yielded by of the:

1) Arabic terms in the text. 2) Grammatical and syntax influences. 3) Arabculture or eloquence.

This research approach requires the development of kinship of sorts between

the non-native researcher and the Holy Quran as the main source of their

guidance. The goal of the non-native researcher remains then to unfold the

mystery of the Quranic text that brought about their own salvation and

potentially the salvation of others they care for and love. The leg-up advantage

I speak to with regard to these researchers is in the fact that they do not have the

luxury of taking any of the Arabic information of the Holy Quran for granted.Doing so would bring about the possibility of making a mistake with regard to the

transmission of Quranic meaning by way of guessing or misrelating its actual

meaning. Allah Knows Best


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Al Muf Reh Daat

Vocabulary


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Lets examine the Muslim call-to-prayer, or the Athan:


Vocabulary Al Muf Reh Daat

So, imagine the Holy Prophet Muhammad (May Allahs Prayers and Peace Be with

Him), informing Bilal (May Allah Be Pleased with Him) to make this call prior to

each of the five prayers to signal to all that it is time to leave off all work and

outside concerns and attend the Mosque for prayer. The non-native researcher

mind will embark upon a journey by which deciphering these miraculous words

yields specific information for meaning support; making of them (God Willing)

better servants of the Creator.


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Elemental Examination of theVocabulary


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There are seven elemental statements which comprise of the Muslim call-to-

prayer; the Athan:

First Element:

Second Element:

Third Element:

Fourth Element:

Fifth Element:

Sixth Element:

Seventh Element:


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The 17 Operative Arabic Terms of theMuslim Call-to-Prayer


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The first step in the research process is to unfold the meaning of the terms, term-

by-term as vocabulary vehicles. 17 Arabic terms comprise of the entire Muslim

call-to-prayer. This number includes the Morning Prayer variation.

Quranic Term English Meaning Transliteration

Allah The (God) Al Laah

Bigger Than Ak Beh Ru

I Bear Witness Ash Hed Du

That En

No Laa

(God) Ilaa Heh

Except Ill Laa

I Verify En Na

Muhammad Muhammad DenMessenger of God Rasul Lul Laah

Stay in High Spirits, Grow

and Move: Liven

Hi Y Yuh

Via A Laa

The Link of Prayer As suh Laah

The Successful reward of

Paradise

Al Feh Laah

Better Khair

Than MinThe State of Sleep An No M

Each of the operative nine nounsof the call-to-prayer is duplicated within a range

of either twiceor up to nine timesdepending on the term:

The term (Al Laah} is duplicated 11 timesthroughout the call-toprayer.

The term (Ak Beh Ru) is duplicated 6 timesthroughout the call-to-prayer.

The term (Ilaa Heh ) is duplicated 3 timesthroughout the call-to-prayer.

The term (Muhammad Den) is duplicated 2 times throughout the call-to-

prayer.


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The term (Rasul Lul Laah) is duplicated 2 times throughout the call-to-

prayer.

The term (As suh Laah) is duplicated 2 timesthroughout the call-to-prayer.

The term (Al Feh Laah) is duplicated 2 timesthroughout the call-to-prayer.

There are 4 implied first-person pronouns I or (An Nah) in the second and

third elements of the call-to-prayer.

There are 4 implied second-person pronouns you or (An Ta An Tee)in the

fourth and fifth elements of the call-to-prayer.

The term (An No M) is duplicated 2 timesthroughout the call-to-prayer.

The term (Khair) is duplicated 2 timesthroughout the call-to-prayer.


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Relevant English Language Definitions


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Now lets consider some English definitions to the operative terms within the call-

to-prayer:

ENGLISH TERM MERRIAM-WEBSTER ON-LINE DEFINITION

Allah

Noun

:(GOD) 1a used in Islam

(God)

Noun

(GOD)

1.Capitalized: the supreme or ultimate reality:

as

A: the being perfect in power, wisdom, and

goodness who is worshipped as creator and

ruler of the universe

B: Christian Science: the incorporeal divinePrinciple ruling over all as eternal Spirit: infinite

Mind.

2. :a being or object believed to have more than

natural attributes and powers and to require

human worship; specifically: one controlling a

particular aspect or part of reality.

MUHAMMAD

Noun

BIOGRAPHICAL NAME

ca 570632 -

- Arabprophet & founder of Islam

MESSENGER One who bears a message or does an errand

WITNESS

Noun/Verb

1. Attestation of a fact or event. Testimony.2. One that gives evidence; specifically: one

who testifies in a cause or before a

judicial tribunal.

4. One who has personal knowledge of

something.5. A) something serving as evidence or proof:

sign.

B) public affirmation by word or example

of

usually religious faith or conviction.
http://www.merriam-webster.com/dictionary/godhttp://www.merriam-webster.com/dictionary/godhttp://www.merriam-webster.com/dictionary/godhttp://www.merriam-webster.com/dictionary/god


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THAT

Pronoun/Conjunction/Adjective

The person, thing, or idea indicated, mentioned

or understood from the situation.

NO

Adverb

a) Notb) Used as a function word to express the

negative of an alternative choice orpossibility.

EXCEPT

Preposition

With the exclusion or exception of.

UPON

Preposition

On

THAN

Conjunction/Preposition

Used as a function word to indicate the second

member taken as the point of departure in a

comparison expressive of inequality.

LIVENVerb

Transitive verb::Enlivenoften used with up

Intransitive verb:

To become lively.

He played some music to liven the atmosphere.

PRAYER

Noun

PRAYER

Noun (Continued)

1. A) An address (as a petition) to (God) or agod in word or thought.

B) A set order of words used in praying.

2. The act or practice of praying to (God) ora god.

3. A religious service consisting chiefly ofprayers.

SUCCESS

Noun

1. Obsolete: outcome, result.2. Degree or measure of succeeding.3. Favorable or desired outcome; also the

attainment of wealth, favor, or eminence.

BETTERAdjective

Preferable: having greater value or desirability:being preferred.

SLEEP

Noun

1. The natural periodic suspension ofunconsciousness during which the

powers of the body are restored.


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SLEEP

Noun (Continued)

2. State resembling sleep: a) as a state oftorpid inactivity b) death trance coma d) a

state marked by a diminution of feeling

followed by tingling


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Relevant Arabic Language Definitions


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ARABIC TERM ANDVERB CONJUGATION (SYNTAX)

AR-RAA-ID CONTEMPORARY

ARABIC-ARABIC DICTIONARY

BY JUBRAN MES UD

::.

:.

:.

:,. .

:,.

, .

1).

2). 3).

:.


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An Neh Wu Was Serf

Grammar & Syntax


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Grammar & Syntax An Neh Wu Was Serf

Grammar

noun \gra-mr\

Definition ofGRAMMAR

1 a : the study of the classes of words, their inflections, and their functions

and relations in the sentence b : a study of what is to be preferred and

what avoided in inflection and syntax

2 a : the characteristic system of inflections and syntax of a language b : asystem of rules that defines the grammatical structure of a language

3 a : a grammar textbook b : speech or writing evaluated according to its

conformity to grammatical rules

4 a: the principles or rules of an art, science, or technique ; also: a set of such principles or rules

http://www.merriam-webster.com/dictionary/grammar

syntax

noun \sin-taks\

Definition of SYNTAX

1 a: the way in which linguistic elements (as words) are put together to form

constituents (as phrases or clauses) b : the part of grammar dealing with

this

2 : a connected or orderly system : harmonious arrangement of parts orelements

3 : syntactics especially as dealing with the formalPROPERTIESof languages or

calculi

http://www.merriam-webster.com/dictionary/grammar
http://www.merriam-webster.com/dictionary/grammaticalhttp://www.merriam-webster.com/dictionary/syntacticshttp://www.merriam-webster.com/dictionary/syntax?show=0&t=1310485017http://www.merriam-webster.com/dictionary/syntax?show=0&t=1310485017http://www.merriam-webster.com/dictionary/syntax?show=0&t=1310485017http://www.merriam-webster.com/dictionary/calculushttp://www.merriam-webster.com/dictionary/calculushttp://www.merriam-webster.com/dictionary/syntax?show=0&t=1310485017http://www.merriam-webster.com/dictionary/syntacticshttp://www.merriam-webster.com/dictionary/grammatical


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THE ILLUSTRATED GRAMMAR OF THEMUSLIM CALL-TO-PRAYER


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THE ILLUSTRATED GRAMMAR OF THE MUSLIM CALL-TO-PRAYER


-


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-


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Al Beh Laa Gheh

Eloquence


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The preceding grammar Tefsir of La Illaha Illa Allah is adapted from the

Grammar Tefsir Collection of Imam Behjat Abdul Wahid volume 10 page 21 based

upon 37:35 of the Holy Quran: . The Tefsir brings

about the discussion of a grammar concept known as Bed Dal. I have listed

several sources to assist learners with comprehending this grammatical

environment.

[Bed Dal]Hans Wehr :

Substitute, alternate: (gram.) appositional substantive standing for another

substantive.

Definition ofAPPOSITION apposition noun \a-p-zi-shn\

1 a: a grammatical construction in which two usually adjacent nouns having the

same referent stand in the same syntactical relation to the rest of a sentence (as

the poetand Burns in a biography of the poet Burns) b: the relation of one of

such a pair of nouns or noun equivalents to the other

2 a: an act or instance ofapposing;specifically: the deposition of successive

layers upon those already present (as in cell walls) b: the state of being apposed

appositional \-zish-nl, -zi-sh-nl\ adjective

-

::

. : -1. : -2

. : -3
http://www.merriam-webster.com/dictionary/apposinghttp://www.merriam-webster.com/dictionary/apposedhttp://www.merriam-webster.com/dictionary/apposedhttp://www.merriam-webster.com/dictionary/apposing


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The preceding grammatical analysis of La Illaha Illa Allah leads us to the

following conclusion-of-eloquence: If the terms (there is no (god) and

(Allah) are appositional or interchangeable, and the predicate of the term is

concealed and valued to be (exists); the traditional meaning translation of

La Illaha Illa Allah as: nothing is worthy of worship except Allah, changes

drastically.

The alternative translation meaning of La Illaha Illa Allah based in language,

grammar and eloquence analysis yields a meaning translation of: Allah is the only

(God) that exists! This is how meaning translation is derived for non-native

Arabic speaking Muslims; Imams and general students alike!

The process of unraveling the mysteries of the Holy Quran is by no means basic.

It requires dedication to knowledge and research. Serious seekers of this

knowledge must sacrifice much to achieve Quranic greatness. Within the overall

discovery process, American Muslim Leaders must develop ways of bridging the

gaps between classicalism and contemporary standards with a goal of making the

Holy Quran comprehendible, relevant and practical to the day it is read and

studied in.

This was a huge aspect of the ministry of Imam Warith Deen Mohammed, the

Muslim American Leader: he was able to bridge the gap by devoting and applying

himself as a student of Allahs scripture. His abilities are the direct result of

personal research and inquiry into all relevant academic fields of Quranic Science.

He took that information and merged it with his own style of rational thought and

renewed Quranic appreciation in the world.

It is the good examples he and other great Imams left to us students of the

religion that will carry us into the various next phases of academic achievement.

Allah Knows Best.


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Research Tools for Imams and Life-Students of the Holy Quran


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Research Tools for Imams and Life-Students of the Holy Quran

1. The Holy Quran Arabic-to-Arabic

2. The Meaning of the Holy Quran Arabic-to-English3. Arabic-to-Arabic collegiate dictionary [Ar Raa Id - ]4. Arabic-to-English dictionary [Hans Wehr]5. Arabic-to-Arabic grammar text [An Neh Wul Waa Dih ]6. Arabic-to-English grammar text [see bookstore or colleges for

contemporary Arabic texts]

7. Arabic-to-Arabic grammar dictionary [A Dictionary of Arabic Grammar byStaff Colonel Antoine Dahdah Revised by Dr. George Abdulmassih]

8. Qamusul I Raab [(The I Raab Dictionary) by George Isa Al-Asmer Beirut]

9. English-to-English Tefsir commentary of Imam WD Mohammed[WDMMINISTRY.COM]

10.Basic Arabic-to-Arabic Tefsir of the meaning of the Holy Quran Ibn Kathir11.Advanced collection Arabic-to-Arabic Tefsir of the meaning of the Holy

Quran: Fethul Qadir by Imam Ash Show Kany and/or Tefsir Al Beghawy by

Imam al Beghawy

12.Arabic-to-Arabic Tefsir of the Holy Quran Grammar


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What is the English Meaning of theMuslim Call-to-Prayer?


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So, based on vocabulary analysis of the terms of the Muslim Call-to-Prayer and their

elemental balance along with a grammatical breakdown of its phraseology, and

consideration of relevant Tefsir commentaries in Arabic and English by noted scholars;

this is the English meaning of the Muslim Call-to-Prayer?

Element #1

An announcement from Allah to all of humanity: You have Allahs permission to pray,

know this: prayerful devotion to Allah is a higher priority than the things which

presently preoccupy your mind and prayerful devotion to Allah is bigger than all else!

Element #2

Hear this clearly: Now is the time to reaffirm your testimony of old: that Allah is the

only (God) that exists!

Element #3

Hear this clearly: Now is the time to reaffirm your other testimony of old: that

Muhammad is the Messenger of (God) Allah.

Element #4

If you desire to continue to live in your spirit, move within your body and grow in your

intellect: do so upon the connecting principles of prayer; prayer is what will connect

all of these things for you!

Element #5

Allah Says again: If you desire to continue to live in your spirit, move within your body

and grow in your intellect: do so upon the rewarding principles of the successful life of

Paradise; eternal life within Paradise is what will connect you finally to Allah!

Element #6

The connecting power of prayer will save you from a life existence of emptiness and

death!

Element #7

a) know this: prayerful devotion to Allah is a higher priority than the things which

presently preoccupy your mind and prayerful devotion to Allah is bigger than all else!

b) Hear this clearly: Now is the time to reaffirm your testimony of old: that Allah

is the only (God) that exists!


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Bibliography

Arabic-to-Arabic Grammar Tefsir of the Holy Quran, By Imam Behjat

Abdul Wahid Salih, Dar Al-Fikr, Amman, Jordan.

Dictionary of Arabic Grammar, Staff Colonel Antoine DahDah, Librairie

du Liban.

Hans Wehr Arabic-English Dictionary, Hans Wehr,Librairie du Liban.

Holy Quran, The Universal Word of Allah, God, QuranExplorer.com,

Yusuf Ali version,http://www.quranexplorer.com(accessedMarch 1-31, 2011).

Holy Quran, The Universal Word of Allah, God, QuranExplorer.com,

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1-31, 2011).

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the grammar of the muslim call to prayer 7-2011

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