The Holy Qur’an, as a revelatory and foundational text in Islamic culture, possesses extensive potential for linguistic and semantic studies. A precise examination of Qur’anic vocabulary—particularly terms carrying conceptual and ritual significance—plays a crucial role in uncovering the semantic layers of the text. The terms “Ghudū” and “Āṣāl” and their derivatives, which collectively occur twenty-three times in the Holy Qur’an, are among the expressions closely associated with the concepts of worship, remembrance, and glorification of God; therefore, investigating their semantic development appears essential. This study adopts a descriptive-analytical approach within the framework of Izutsu’s semantic field theory and seeks to clarify the position of these two terms within the Qur’anic conceptual system. In the first stage, classical lexicographical sources were consulted in order to examine the etymology and pre-Qur’anic meanings of these terms. The findings indicate that “Ghudū” in literary texts and classical poetry denotes the early morning and the beginning of daily activity, whereas “Āṣāl” refers to the end of the day and the onset of evening. In the next stage, the usage of these terms within the context of Qur’anic verses was analyzed, and their collocational and semantic relationships with the terms “sabbaḥa” (to glorify), “dhikr” (remembrance), and “sajada” (to prostrate) were explored.The results demonstrate that the Qur’an transfers these terms from a merely temporal semantic domain into a ritual and spiritual one, transforming them into symbols of continuity in worship and remembrance of God. According to Izutsu’s theory, “Ghudū” and “Āṣāl” function as key terms within this semantic network, while “sabbaḥa,” “dhikr,” and “sajada” serve as central focal terms. Ultimately, this conceptual network reflects the formation of a Qur’anic notion of “continuous and trans-temporal worship,” establishing a meaningful relationship between time, humanity, and devotion to God.