Yes, just like Imam-i A‘zam said that “There is no god but God” is the mark and sign of the affirmation of divine unity, so we say the following: the great majority of the words of divine glorification  and praise, and especially of those of the call to prayer and obligatory prayers,  have come to be marks and signs. Like signs, their usual  Sharî‘î  meanings  are  understood,   rather  than  their  literal  meanings.   So according to the Shari‘a, it is not possible to change them. Even an uneducated man can learn the gist of them, which all believers should know; that is, their meanings in summary. How can those people who pass their whole lives with Islam yet fill their heads with endless trivia be excused from learning in one or two weeks the gist of what these blessed words mean, which are the key to eternal life? How can they be Muslims? How can they be called “reasonable people”? It surely is not reasonable to destroy the protective cases of those springs of light for the sake of lazy loafers like them!

Furthermore, whatever nation a person belongs to, he understands from “Subhanallah! Glory be to God!” that he is declaring Almighty God free of all defect. Isn’t this enough? If he inclines towards the meaning in his own language, he will study it once with his intellect. But if he repeats it a hundred times a day in its proper form, apart from his intellect’s share of studying, the gist of it, which is derived from the words and spreads and blends with them, will produce many lights and much effulgence. The sacredness he receives from the words being divine speech, and the effulgence and lights proceeding from the sacredness, are especially important.

I n   S h o r t : Nothing at all can replace the sacred divine words that are the protective cases of the essentials of religion, and nothing can substitute them, and nothing else can perform their functions. Even if they can express them temporarily, they cannot do so permanently or in sacred and elevated fashion. As for the words that are the protective cases of the theoretical matters of religion, there is no necessit y for them to be changed. For such a need is met by preaching, teaching, advice, and other instruction.