سُوْرَةُ الْاَعْرَافِ
Surah Al-A'raaf (7) — Ayah 205
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.
