Amid its superdiverse population, the United Arab Emirate’s Islamic call to prayer, the adhān, functions at the intersection of Arabic and Islamic sound aesthetics to identify the country as an Arab, Muslim nation state while also forming discrete ethno-class publics, situated around varying mosque calls in different urban neighborhoods. Through ethnographic fieldwork from 2017 to 2019, I examine how members of an Emirati family organize their lives around the adhān to reinforce discourses of ethnonational socialization, gendered mobility, and homosociality within their cloistered urban tribal enclave of Al-Zaab in city of Abu Dhabi. I conceptualize the adhan as an orienting soundmark or unique community sound (Schafer 1994). However, I argue that in addition to producing an acoustic experience that delineates an Islamic public space, the adhān’s interpellative capacity stems from its function as a series of speech acts which situate listeners in different chronotopes—or space-time locations—and orient their responses in specific ways (Bakhtin 1981, Austin 1975, Butler 1997). Hence, the adhān is always experienced from within a situated, discursive, and embodied context that reflects the surrounding sociopolitical environment. During the event of the adhān, there exist two main chronotopes that emplace pious listeners in several nested time-space domains: the chronotope of masjid and the chronotope of jamiᶜ. For my Emirati interlocutors, the chronotope of masjid, derived from the Arabic root verb s-j-d, to prostrate, opens up a portal to communicate directly with God and engage in continual ethical self-formation outside of worldly time (El Guindi 2008). The chronotope of jamiᶜ, derived from the root verb j-m-ᶜ, to gather, positions Emiratis in the iterative constitution of their nation, community, and family in a society supported by welfare citizenship. However, over the last decade, infrastructural changes have led to a gradual shift away from welfare citizenship and extended family living in urban tribal enclaves to two-income nuclear family homes in multiethnic, middle-class suburbs. Accordingly, as members of the Emirati family discuss moving to their new home in the suburbs, the marked reduction of the adhān in new developments becomes a synecdoche for processes of social change and Emiratis’ ambivalence towards them.