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Surah 59 · Madinah · 24 āyāt
Phase 05 · Hijrah and the building of Madinah(1–5 AH) — view in timelineAl-ḤashrThe Gathering / The Exile
الحشر
Revealed after the expulsion of Banū an-Naḍīr from Madīnah, a Jewish tribe bound by treaty to the Prophet ﷺ who broke their covenant and plotted against him, and who were then besieged and exiled without a single blow of ordinary battle being struck. The surah opens by describing that outcome as Allah's own doing, moves to lay down the ruling on fayʾ — property acquired without a military charge — and its distribution among the needy rather than the wealthy alone, then turns to praise the Anṣār's ithār, their preference for others over themselves, before warning of hypocrites whose promises to their allies are as empty as Shayṭān's promise to those he leads astray. It closes with one of the Qur'an's richest passages naming Allah by His most beautiful names.
Why it was revealed
Banū an-Naḍīr held a treaty of mutual security with the Prophet ﷺ in Madīnah. After the Muslim setback at Uḥud, and following the tribe's plot to assassinate the Prophet ﷺ by dropping a millstone on him during a visit to their quarter, he besieged their fortresses for around two weeks. Their allies among the hypocrites and Banū Qurayẓah, despite earlier promises, did not come to their aid, and Banū an-Naḍīr were ultimately expelled from Madīnah, taking what they could carry and destroying the rest of their own homes rather than leave them to the Muslims.
Drawn fromṢaḥīḥ al-Bukhārī 2630 (on the Anṣār's ithār); Ṣaḥīḥ al-Bukhārī 4882 (Ibn ʿAbbās on the naming of Sūrat al-Ḥashr); al-Ṭabarī on 59:7; Ibn Kathīr on 59:11–12; Ibn Kathīr on 59:2; Ibn Kathīr on 59:6–7; Ibn Kathīr on 59:9; Ibn Kathīr, introduction to Sūrat al-Ḥashr; Ibn Kathīr, Tafsīr, introduction to Sūrat al-Ḥashr; Ibn Hishām, al-Sīrah; Ibn Hishām, al-Sīrah (via Ibn Isḥāq)
Ibn ʿAbbās reported that Sūrat al-Ḥashr was called 'Sūrat an-Naḍīr' among some of the earliest Muslims, because it was revealed specifically concerning this tribe's expulsion; the surah opens by attributing the outcome directly to Allah, who cast terror into their hearts so that they destroyed their own houses with their hands alongside the hands of the believers.
Cited toṢaḥīḥ al-Bukhārī 4882 (Ibn ʿAbbās on the naming of Sūrat al-Ḥashr); Ibn Kathīr, Tafsīr, introduction to Sūrat al-Ḥashr
In the Prophet's ﷺ life
The plot against the Prophet's ﷺ life
Visiting Banū an-Naḍīr's quarter to negotiate blood-money, the Prophet ﷺ was warned by revelation of their plan to drop a millstone on him from a rooftop, and he left at once for Madīnah, later sending word that they had broken their covenant.
Recalled in āyah 2
هُوَ ٱلَّذِىٓ أَخْرَجَ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ مِن دِيَـٰرِهِمْ لِأَوَّلِ ٱلْحَشْرِ ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا۟ ۖ وَظَنُّوٓا۟ أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ ٱللَّهِ فَأَتَىٰهُمُ ٱللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا۟ ۖ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِى ٱلْمُؤْمِنِينَ فَٱعْتَبِرُوا۟ يَـٰٓأُو۟لِى ٱلْأَبْصَـٰرِ
It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering. You did not think they would leave, and they thought that their fortresses would protect them from Allāh; but [the decree of] Allāh came upon them from where they had not expected, and He cast terror into their hearts [so] they destroyed their houses by their [own] hands and the hands of the believers. So take warning, O people of vision.
Cited toIbn Hishām, al-Sīrah (via Ibn Isḥāq); Ibn Kathīr, introduction to Sūrat al-Ḥashr
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
Expelled by Allah's decree, not by battle
It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering. You did not think they would leave, and they thought their fortresses would protect them from Allah; but Allah came upon them from where they had not expected, and cast terror into their hearts, so they destroyed their houses by their own hands and the hands of the believers.
Drawn fromAl-Qurṭubī on 59:2; Ibn Kathīr on 59:2
هُوَ ٱلَّذِىٓ أَخْرَجَ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ مِن دِيَـٰرِهِمْ لِأَوَّلِ ٱلْحَشْرِ ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا۟ ۖ وَظَنُّوٓا۟ أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ ٱللَّهِ فَأَتَىٰهُمُ ٱللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا۟ ۖ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِى ٱلْمُؤْمِنِينَ فَٱعْتَبِرُوا۟ يَـٰٓأُو۟لِى ٱلْأَبْصَـٰرِ
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It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering. You did not think they would leave, and they thought that their fortresses would protect them from Allāh; but [the decree of] Allāh came upon them from where they had not expected, and He cast terror into their hearts [so] they destroyed their houses by their [own] hands and the hands of the believers. So take warning, O people of vision.
From the tafsīr
Banū an-Naḍīr trusted in the strength of their fortifications, a confidence the āyah names directly before showing it was of no avail once Allah decreed their expulsion; the terror cast into their hearts is described as the true, unseen cause of their surrender.
Cited toIbn Kathīr on 59:2
'Take warning, O people of vision' closes the āyah as a direct address to those capable of reflection, drawing a lesson from Banū an-Naḍīr's fate that outlasts the specific historical event.
Cited toAl-Qurṭubī on 59:2
Key takeaways
- No fortification, material or otherwise, can shield a person from what Allah decrees.
Drawn fromAl-Qurṭubī on 59:2; Ibn Kathīr on 59:2
- Terror and demoralisation from Allah can defeat a fortified people before any battle is fought.
Drawn fromAl-Qurṭubī on 59:2; Ibn Kathīr on 59:2
- History's specific events are given so that people of reflection may draw a lasting lesson.
Drawn fromAl-Qurṭubī on 59:2; Ibn Kathīr on 59:2
Reflect
What sense of security do you place in defences that are ultimately powerless before Allah's decree?
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Question 1 of 2
What did Banū an-Naḍīr trust would protect them, according to 59:2?
Question 2 of 2
Who destroyed the houses of Banū an-Naḍīr, according to 59:2?
The ruling on fayʾ: not a monopoly of the rich
What Allah restored to His Messenger from them, you did not spur for it any horses or camels; but Allah gives His messengers power over whom He wills. What Allah restored to His Messenger from the people of the towns is for Allah, the Messenger, near relatives, orphans, the needy and the traveller, so that it will not be a perpetual distribution among the rich among you.
Drawn fromAl-Ṭabarī on 59:7; Ibn Kathīr on 59:6–7
وَمَآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَـٰكِنَّ ٱللَّهَ يُسَلِّطُ رُسُلَهُۥ عَلَىٰ مَن يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
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And what Allāh restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allāh gives His messengers power over whom He wills, and Allāh is over all things competent.
مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْ أَهْلِ ٱلْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱبْنِ ٱلسَّبِيلِ كَىْ لَا يَكُونَ دُولَةًۢ بَيْنَ ٱلْأَغْنِيَآءِ مِنكُمْ ۚ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
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And what Allāh restored to His Messenger from the people of the towns - it is for Allāh and for the Messenger and for [his] near relatives and orphans and the needy and the [stranded] traveler - so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allāh; indeed, Allāh is severe in penalty.
From the tafsīr
Because the Muslims took Banū an-Naḍīr's property without a military expedition of horse or camel, this fayʾ was ruled differently from ordinary spoils of war and placed directly under the Prophet's ﷺ disposal for the categories named.
Cited toIbn Kathīr on 59:6–7
'So that it will not be a perpetual distribution among the rich among you' is read as a general principle of Islamic economic justice, extending beyond this specific fayʾ to the broader aim of preventing wealth's concentration in a few hands.
Cited toAl-Ṭabarī on 59:7
Key takeaways
- Wealth acquired without effort still carries an obligation to reach the needy, not just the powerful.
Drawn fromAl-Ṭabarī on 59:7; Ibn Kathīr on 59:6–7
- A general principle against the concentration of wealth is drawn from a specific historical ruling.
Drawn fromAl-Ṭabarī on 59:7; Ibn Kathīr on 59:6–7
- Obedience to what the Messenger ﷺ allocates and forbids is tied directly to fearing Allah in this passage.
Drawn fromAl-Ṭabarī on 59:7; Ibn Kathīr on 59:6–7
Reflect
Where in your own dealings might wealth quietly circulate among those who already have enough?
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Why was the property of Banū an-Naḍīr ruled differently from ordinary battle spoils?
Question 2 of 2
What general economic principle does al-Ṭabarī draw from 59:7?
The Anṣār: love, contentment, and preferring others
For the poor emigrants who were expelled from their homes and properties... those are the truthful. And those who were settled in the Home and in faith before them love those who emigrated to them, find no want in their breasts of what they were given, and give them preference over themselves, even in privation. Whoever is protected from the stinginess of his soul — it is those who are successful.
Drawn fromAl-Saʿdī on 59:9; Ibn Kathīr on 59:9
لِلْفُقَرَآءِ ٱلْمُهَـٰجِرِينَ ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِمْ وَأَمْوَٰلِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلصَّـٰدِقُونَ
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For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allāh and [His] approval and supporting [the cause of] Allāh and His Messenger, [there is also a share]. Those are the truthful.
وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلْإِيمَـٰنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِى صُدُورِهِمْ حَاجَةً مِّمَّآ أُوتُوا۟ وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
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And [also for] those who were settled in the Home [i.e.,al-Madīnah] and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what they [i.e., the emigrants] were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul - it is those who will be the successful.
From the tafsīr
The Anṣār's ithār — preferring the Muhājirūn's needs over their own even while themselves in want — is presented as among the highest expressions of brotherhood recorded in the early community, and the āyah ties true success directly to being freed from stinginess of the soul.
Cited toIbn Kathīr on 59:9
Freedom from a want or resentment in the heart toward what others are given is distinguished from merely tolerating it outwardly; the āyah describes an inward contentment, not gritted-teeth generosity.
Cited toAl-Saʿdī on 59:9
Key takeaways
- True generosity gives preference to others' needs even while one's own needs remain unmet.
Drawn fromAl-Saʿdī on 59:9; Ibn Kathīr on 59:9
- Success, in this āyah's own terms, is defined by freedom from stinginess of the soul.
Drawn fromAl-Saʿdī on 59:9; Ibn Kathīr on 59:9
- Contentment with what others receive is an inward state, not merely an outward show of tolerance.
Drawn fromAl-Saʿdī on 59:9; Ibn Kathīr on 59:9
Reflect
Where do you tolerate another's blessing outwardly while resenting it inwardly?
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Question 1 of 2
How does 59:9 define true success?
Question 2 of 2
According to 59:9, what quality did the Anṣār show toward the Muhājirūn?
The parable of the hypocrites and Shayṭān
[The hypocrites are] like the example of Shayṭān when he says to man, 'Disbelieve.' But when he disbelieves, he says, 'I am disassociated from you; I fear Allah, Lord of the worlds.' So the outcome for both of them is that they will be in the Fire, abiding eternally therein — that is the recompense of the wrongdoers.
Drawn fromAl-Qurṭubī on 59:16; Ibn Kathīr on 59:16–17
كَمَثَلِ ٱلشَّيْطَـٰنِ إِذْ قَالَ لِلْإِنسَـٰنِ ٱكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّى بَرِىٓءٌ مِّنكَ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَـٰلَمِينَ
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[The hypocrites are] like the example of Satan when he says to man, "Disbelieve." But when he disbelieves, he says, "Indeed, I am disassociated from you. Indeed, I fear Allāh, Lord of the worlds."
فَكَانَ عَـٰقِبَتَهُمَآ أَنَّهُمَا فِى ٱلنَّارِ خَـٰلِدَيْنِ فِيهَا ۚ وَذَٰلِكَ جَزَٰٓؤُا۟ ٱلظَّـٰلِمِينَ
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So the outcome for both of them is that they will be in the Fire, abiding eternally therein. And that is the recompense of the wrongdoers.
From the tafsīr
The parable is drawn to describe the hypocrites' promises of support to Banū an-Naḍīr, promises that evaporated the moment real cost was demanded, just as Shayṭān abandons those he has misled the instant they need him.
Cited toIbn Kathīr on 59:16–17
Shayṭān's claim 'I fear Allah, Lord of the worlds' at the point of abandonment is read as a hollow disclaimer, invoked only to escape blame, not as sincere fear that could ever have restrained him from misleading in the first place.
Cited toAl-Qurṭubī on 59:16
Key takeaways
- Promises of support built on empty rhetoric collapse the moment real sacrifice is required.
Drawn fromAl-Qurṭubī on 59:16; Ibn Kathīr on 59:16–17
- Shayṭān's abandonment of those he misleads is total and self-serving, never a genuine change of heart.
Drawn fromAl-Qurṭubī on 59:16; Ibn Kathīr on 59:16–17
- Those who mislead and those who are misled can share the same fate if both persisted in wrongdoing.
Drawn fromAl-Qurṭubī on 59:16; Ibn Kathīr on 59:16–17
Reflect
Have you ever relied on an alliance whose loyalty proved as empty as this parable describes?
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Question 1 of 2
What historical situation does the parable in 59:16–17 primarily describe?
Question 2 of 2
How is Shayṭān's statement 'I fear Allah, Lord of the worlds' understood in 59:16?
The closing Names: 'to Him belong the most beautiful Names'
He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed; He is the Entirely Merciful, the Especially Merciful. He is Allah, the Sovereign, the Pure, the Perfection, the Grantor of Security, the Overseer, the Exalted in Might, the Compeller, the Superior — exalted is Allah above what they associate with Him. He is Allah, the Creator, the Producer, the Fashioner; to Him belong the best names.
Drawn fromAl-Saʿdī on 59:24; Ibn Kathīr on 59:22–24
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ۖ عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ۖ هُوَ ٱلرَّحْمَـٰنُ ٱلرَّحِيمُ
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He is Allāh, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful.
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلَـٰمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ ٱلْعَزِيزُ ٱلْجَبَّارُ ٱلْمُتَكَبِّرُ ۚ سُبْحَـٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ
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He is Allāh, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Grantor of Security, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allāh above whatever they associate with Him.
هُوَ ٱللَّهُ ٱلْخَـٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
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He is Allāh, the Creator, the Producer, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise.
From the tafsīr
This closing passage gathers a dense concentration of Allah's names rarely matched elsewhere in the Qur'an; classical scholars have noted its recitation was recommended by the Prophet ﷺ for protection, reported in various narrations concerning morning and evening remembrance.
Cited toIbn Kathīr on 59:22–24
The three names al-Khāliq, al-Bāriʾ, al-Muṣawwir describe successive stages of creation — decree, bringing into being, and giving distinct form — showing the precision behind Allah's creative act rather than mere repetition of synonyms.
Cited toAl-Saʿdī on 59:24
Key takeaways
- Allah's beautiful names are not interchangeable synonyms; each carries a distinct meaning and implication.
Drawn fromAl-Saʿdī on 59:24; Ibn Kathīr on 59:22–24
- A surah that opens with expulsion and hypocrisy closes by turning the heart toward Allah's majesty and mercy together.
Drawn fromAl-Saʿdī on 59:24; Ibn Kathīr on 59:22–24
- Reflection on the divine names is presented as a fitting response to witnessing Allah's decree in history.
Drawn fromAl-Saʿdī on 59:24; Ibn Kathīr on 59:22–24
Reflect
Which of the names in this closing passage most speaks to your situation right now?
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Question 1 of 2
According to al-Saʿdī, what do al-Khāliq, al-Bāriʾ, and al-Muṣawwir together describe?
Question 2 of 2
What theme does the surah move to in its closing passage, after describing expulsion and hypocrisy?
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Roots from this surah
Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.
ح ش ر
āyāt 2to gather, to muster
- ٱلْحَشْرِthe gathering
- يُحْشَرُhe is gathered
- مَحْشَرa place of gathering
خ ر ج
āyāt 2, 8to go out, expel
- أَخْرَجَHe expelled
- أُخْرِجُوا۟they were expelled
- خُرُوجgoing out
ف ي أ
āyāt 6, 7to return, restore [fayʾ]
- أَفَآءَHe restored [as fayʾ]
- فَىْءreturned wealth, fayʾ
- فَاءَhe returned
أ ث ر
āyāt 9to prefer, to leave a trace
- يُؤْثِرُونَthey give preference
- إِيثَارpreferring others, ithār
- أَثَرtrace, effect
ش ح ح
āyāt 9stinginess, avarice
- شُحَّstinginess
- شَحِيحstingy, miserly
- أَشَحَّةthe most stingy [pl.]
ه ج ر
āyāt 8, 9to emigrate, forsake
- ٱلْمُهَـٰجِرِينَthe emigrants
- هَاجَرَhe emigrated
- هِجْرَةemigration
خ ل ق
āyāt 24to create
- ٱلْخَـٰلِقُthe Creator
- خَلَقَHe created
- خَلْقcreation
ع ز ز
āyāt 23, 24might, honour
- ٱلْعَزِيزُthe Exalted in Might
- عِزَّةhonour, might
- أَعَزَّHe honoured
ر ح م
āyāt 10, 22mercy
- ٱلرَّحْمَـٰنُthe Entirely Merciful
- ٱلرَّحِيمُthe Especially Merciful
- رَحْمَةmercy
Carry this with you
- No fortress, alliance or possession can shield anyone from what Allah decrees.
- Wealth acquired without struggle still carries an obligation toward the needy, not just the powerful.
- A general Islamic principle against wealth's concentration among the rich is drawn from this specific ruling on fayʾ.
- The Anṣār's ithār — preferring others even amid one's own want — stands as one of the Qur'an's highest models of generosity.
- True success is tied directly to being freed from the stinginess of one's own soul.
- Alliances built on empty promises collapse exactly like Shayṭān's abandonment of those he misleads.
- The surah moves from a scene of expulsion and hypocrisy to one of the richest declarations of Allah's names.
- Reflecting on Allah's beautiful names is a fitting response after witnessing His decree unfold in history.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
Sources behind Sūrah Al-Ḥashr
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Ḥadīth2
Tafsīr14
- Al-Qurṭubī on 59:16
- Al-Qurṭubī on 59:2
- Al-Saʿdī on 59:24
- Al-Saʿdī on 59:9
- al-Ṭabarī on 59:7
- Al-Ṭabarī on 59:7
- Ibn Kathīr on 59:11–12
- Ibn Kathīr on 59:16–17
- Ibn Kathīr on 59:2
- Ibn Kathīr on 59:22–24
- Ibn Kathīr on 59:6–7
- Ibn Kathīr on 59:9
- Ibn Kathīr, introduction to Sūrat al-Ḥashr
- Ibn Kathīr, Tafsīr, introduction to Sūrat al-Ḥashr
Seerah & history2
- Ibn Hishām, al-Sīrah
- Ibn Hishām, al-Sīrah (via Ibn Isḥāq)
Full exam — the whole surah, from memory
Every question from every theme, interleaved and reworded. Interleaving is what turns recognition into recall. Each answer updates your review schedule, your mistakes list and your mastery score for that theme.
Al-Ḥashr — full exam
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10 questions across 5 themes.
Al-Ḥashr · The ruling on fayʾ: not a monopoly of the rich
Why was the property of Banū an-Naḍīr ruled differently from ordinary battle spoils?
Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol