سُوْرَةُ الْاَعْرَافِ

Surah Al-A'raaf (7) — Ayah 205

The Heights · Meccan · Juz 9 · Page 176

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وَٱذْكُر رَّبَّكَ فِى نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ ٱلْجَهْرِ مِنَ ٱلْقَوْلِ بِٱلْغُدُوِّ وَٱلْـَٔاصَالِ وَلَا تَكُن مِّنَ ٱلْغَـٰفِلِينَ ﴿205﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.

Word by Word — Arabic, Transliteration & Meaning

وَٱذْكُر wa-udh'kur And remember
رَّبَّكَ rabbaka your Lord
فِى fī in
نَفْسِكَ nafsika yourself
تَضَرُّعًۭا taḍarruʿan humbly
وَخِيفَةًۭ wakhīfatan and (in) fear
وَدُونَ wadūna and without
ٱلْجَهْرِ l-jahri the loudness
مِنَ mina of
ٱلْقَوْلِ l-qawli [the] words
بِٱلْغُدُوِّ bil-ghuduwi in the mornings
وَٱلْـَٔاصَالِ wal-āṣāli and (in) the evenings
وَلَا walā And (do) not
تَكُن takun be
مِّنَ mina among
ٱلْغَـٰفِلِينَ l-ghāfilīna the heedless

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

By {وَ اذْكُرْ رَّبَّكَ فِيْ نَفْسِكَ …: ’’ بِالْغُدُوِّ ‘‘} is meant the time from Fajr until sunrise, and {’’ الْاٰصَالِ ‘‘} is the plural of {’’اَصِيْلٌ‘‘}, just as {’’اَيْمَانٌ‘‘ ’’يَمِيْنٌ‘‘} is the plural of {’’يَمِيْنٌ‘‘}; by this is meant the time from Asr until Maghrib. In these times, remembering Allah with presence of heart is extremely beneficial for removing heedlessness. Sometimes, by saying morning and evening, every time is also meant. In this verse, the emphasis on the remembrance of Allah and its etiquettes are mentioned: (1) {’’ فِيْ نَفْسِكَ ‘‘} Remembrance should be done with the heart; if only the tongue is moving and the heart is not present, then there is no special benefit. (2) {’’ تَضَرُّعًا ‘‘} Remembrance should be done with great humility and supplication. (3) {’’ خِيْفَةً ‘‘} The fear of Allah should prevail over the heart, and there should be fear of one's practical shortcomings and Allah's grasp. (4) {’’ دُوْنَ الْجَهْرِ مِنَ الْقَوْلِ ‘‘} This can have two meanings: one is that it should be without a voice, because this is closer to sincerity and farther from showing off. The second is that the remembrance and recitation of the Qur'an should neither be completely silent nor very loud, but should be recited in a moderate voice. See Surah Bani Isra'il (110), and as the Prophet (peace be upon him) instructed Abu Bakr (may Allah be pleased with him) to raise his voice a little and Umar (may Allah be pleased with him) to lower his voice a little in the Tahajjud prayer. [ أبوداوٗد، التطوع، باب فی رفع الصوت… : ۱۳۲۹ ] In both cases, it is necessary for the words to be uttered by the tongue with the presence of the heart; only remembering in the heart is called thought, not remembrance. If a person performs prayer only in the heart and does not utter the words with the tongue, his prayer will not be valid. (5) {’’ وَ لَا تَكُنْ مِّنَ الْغٰفِلِيْنَ ‘‘} Remembrance should continue at all times, especially in the morning and evening, and one should never be heedless of the remembrance of Allah.

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

The exegesis of this verse has been done along with the previous verse.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

205. And (O Prophet), remember your Lord within yourself with humility and fear, and in a moderate voice, morning and evening [203], and do not be among those who are heedless [204].

[203]
Etiquettes of Quran Recitation:

Morning and evening can refer to these two specific times, or to the morning and evening prayers, and if morning and evening are used idiomatically, it would mean that one should remember Allah at all times or keep His remembrance in the heart. Similarly, dhikr can mean the recitation of the Noble Quran, because the greatest dhikr is the Quran itself, and it can also refer to prayers in which Allah is remembered, and it can also mean keeping His remembrance in the heart at all times. And in the dhikr in which both the heart and tongue are engaged, there should be humility and submissiveness in the heart, and the voice should be low, even if this dhikr is being done aloud, because this is what the greatness and majesty of Allah require.

[204] The greatest heedlessness is that a person forgets that he is a servant of Allah, and that in this world, which is a place of trial, he should live as Allah’s servant. Also, to forget that in the Hereafter, he will be questioned and held accountable for all his deeds. Whenever any mischief or corruption has arisen in the world, it has been due to this kind of heedlessness. That is why Muslims are repeatedly instructed that they should never remain in such heedlessness at any time, and should keep remembering Allah, which is the true remedy for this heedlessness.
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