6.1.3 Mockery and Opposition

The Nature of Mockery in Early Makkah

When the Prophet ﷺ was commanded to proclaim the message openly in Makkah, the Quraysh quickly realized that this call was not just a new religious idea. It challenged their idols, their social practices, their profit from pilgrimage, and their pride. At first, many of them did not resort directly to physical harm. They began with ridicule, insults, and organized verbal opposition. This mockery was meant to weaken the resolve of the Prophet ﷺ, scare people away from listening to him, and to present Islam as something foolish or dangerous.

The Qur’an describes these people with the term “al-mukadhdhibūn,” those who deny and belittle, and also mentions “al-mustahzi’ūn,” those who make fun and mock. Their strategy was to attack the message by attacking the Messenger ﷺ personally and to make the believers look weak and strange within their own society.

إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ
“Indeed, We are sufficient for you against the mockers.”
(Surah Al Hijr 15:95)

This divine reassurance shows that mockery was a serious and continuous part of the early Makkan struggle, and that Allah Himself took charge of protecting His Messenger ﷺ from its consequences.

Their Accusations Against the Prophet ﷺ

The Quraysh tried different labels to explain away the Qur’an and the Prophet’s call. These labels changed over time and sometimes even contradicted each other, which exposed their unfairness and confusion. The Qur’an recorded their words so that Muslims would understand the nature of such opposition.

They accused him of being a poet. Poetry in Arab society was powerful, and poets could move tribes. By calling him a poet, they tried to reduce the Qur’an to something human, ordinary, and part of the known arts of speech.

بَلْ قَالُوا أَضْغَاثُ أَحْلَامٍ بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ
“But they say, ‘Muddled dreams. Rather, he has fabricated it. Rather, he is a poet.’”
(Surah Al Anbiya 21:5)

They accused him of being a magician or sorcerer. They saw that his words joined hearts, made enemies into brothers, and separated followers of the truth from their old loyalties of tribe and family. Since they could not deny this effect, they described it as magic that “separates” people.

إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ
“This is nothing but magic inherited.”
(Surah Al Muddaththir 74:24)

They accused him of being mad or possessed. They said there was a jinn or some kind of madness controlling him. This was meant to make people fear that listening to him might harm them, and to picture him as unstable or dangerous.

مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ
“By the favor of your Lord, you are not mad.”
(Surah Al Qalam 68:2)

They accused him of lying and inventing words about Allah. For a people who prided themselves on truth in oaths and speech, this accusation was heavy and insulting. They wanted to break his reputation as “Al Amin,” the trustworthy.

أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا
“Or do they say, ‘He has fabricated a lie about Allah’?”
(Surah Ash Shura 42:24)

At other times, they admitted his honesty, but tried to twist it by saying that he was being misled by others, or that “old stories” were being taught to him.

وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا
“And they say, ‘Stories of the former peoples which he has written down, and they are dictated to him morning and evening.’”
(Surah Al Furqan 25:5)

Public Ridicule in Gatherings and Markets

Makkah was a city of gatherings, poetry, trade, and visiting pilgrims. The Quraysh used these public spaces to spread ridicule against the Prophet ﷺ. Leaders like Abu Jahl, Abu Lahab, and others would sit near the Ka‘bah and warn people against him, especially during seasons when tribes visited Makkah.

Some of them would follow him while he recited the Qur’an to visitors and say things like, “Do not listen to him,” or “He is a liar,” so that people would be confused before they even heard the message. The Qur’an paints this picture:

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
“And those who disbelieve say, ‘Do not listen to this Qur’an, and speak loudly during it so that you may overcome.’”
(Surah Fussilat 41:26)

This “speaking loudly” was a type of organized mockery. They would raise their voices, talk over the recitation, laugh, and make noise to cover the words of Allah. It shows that their fear was not of the Prophet’s personality, but of the Qur’an itself.

Another form of public ridicule appeared when the Prophet ﷺ would pass by them. They would point at him, nudge each other, and make insulting remarks.

وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا
“And when those who disbelieve see you, they take you not except in ridicule.”
(Surah Al Anbiya 21:36)

The intention was to create a social climate where believing in him felt embarrassing and costly to a person’s honor in the tribe. Many weak-hearted people feared this mockery even more than physical harm.

Abu Lahab and Open Family Hostility

Among the harshest forms of mockery was the opposition of Abu Lahab, the Prophet’s uncle from the Banu Hashim. Instead of giving support as family, he used his position to harm the Prophet ﷺ publicly. When the Prophet ﷺ called the Quraysh from Mount Safa and warned them about the punishment of Allah, Abu Lahab responded rudely and loudly.

The well-known hadith describes this: the Prophet ﷺ gathered his close clans and said, “If I were to tell you that an enemy is behind this valley intending to attack you, would you believe me?” They said, “Yes, we have never experienced you telling a lie.” He then said, “I am a warner to you before a severe punishment.” Abu Lahab shouted, “Tabban laka. Ali hadha jama‘tanā?” “May you be ruined. Is it for this that you gathered us?” Reported by Al Bukhari and Muslim.

In response, Allah revealed a whole surah about Abu Lahab:

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ
“May the hands of Abu Lahab be ruined, and ruined is he.”
(Surah Al Masad 111:1)

Abu Lahab and his wife also turned their home into a center of mockery. His wife, known as “Hammalat al Hatab” (carrier of firewood), would spread gossip, throw thorns on the Prophet’s path, and use her tongue to insult him. The Qur’an recorded her behavior:

وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ. فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ
“And his wife, the carrier of firewood, around her neck is a rope of [twisted] fiber.”
(Surah Al Masad 111:4-5)

This open hostility from close relatives was very painful. It showed the believers that accepting the truth sometimes means facing rejection and humiliation from those closest to you.

Emotional Attacks and Personal Insults

The Quraysh did not stop at general mockery. They tried to attack the Prophet ﷺ through personal insults. One of the hurtful incidents occurred when his infant son died in Makkah. Some of the enemies took this moment to mock him. In their culture, having sons meant strength and continuity. They said that Muhammad would be “cut off” because he had no surviving sons.

Allah answered this insult directly in Surah Al Kawthar:

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ. فَصَلِّ لِرَبِّكَ وَانْحَرْ. إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
“Indeed, We have given you Al Kawthar. So pray to your Lord and sacrifice. Indeed, the one who hates you, he is the one cut off.”
(Surah Al Kawthar 108:1-3)

So when they tried to reduce him to a man “without a future,” Allah announced that his real honor and abundance would last, while the one who hated him would be the one truly cut off. This shows how mockery was used to target emotional weak points, and how the Qur’an came as comfort and defense.

They also made fun of his eating and walking, as if being a human who ate food and walked in the markets made him unworthy of prophethood.

وَقَالُوا مَالِ هَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ
“And they say, ‘What is with this Messenger that he eats food and walks in the markets?’”
(Surah Al Furqan 25:7)

The criticism was not rational; it was driven by pride. They wanted a prophet who fit their imagined standards, not the one Allah chose.

Organized Campaigns and “Spin” Against Islam

Opposition in Makkah was not random. Some leaders tried to manage it strategically. They recognized that the Prophet ﷺ was trustworthy and his words were powerful, so they searched for a way to shape public opinion against him.

The clearest example is the story of Al Walid ibn Al Mughirah. He listened to the Qur’an and felt its greatness. Reports mention that he heard the Prophet ﷺ recite, and his heart was moved. Yet, when his people pressured him, he quickly changed his stance and tried to find a label to damage the message.

Allah relates his thinking process:

إِنَّهُ فَكَّرَ وَقَدَّرَ. فَقُتِلَ كَيْفَ قَدَّرَ. ثُمَّ قُتِلَ كَيْفَ قَدَّرَ
“Indeed, he thought and deliberated. So may he be destroyed for how he deliberated. Then may he be destroyed for how he deliberated.”
(Surah Al Muddaththir 74:18-20)

Then he finally said:

إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ. إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ
“This is nothing but magic inherited. This is nothing but the word of a human being.”
(Surah Al Muddaththir 74:24-25)

Here we see a conscious choice to call the Qur’an “magic,” not because it seemed like magic to him, but because he hoped this description would be politically effective. His campaign was to convince others not to take the Prophet ﷺ seriously, by attaching a frightening label.

Others among Quraysh warned visiting tribes at the entrances to Makkah, saying, “There is a man among us who has split our community and curses our gods; do not listen to him.” This negative framing was repeated so often that some visitors were scared to hear even a few words from the Prophet ﷺ, lest they “fall under his spell.”

The Prophet’s Response to Mockery

In the middle of this constant mockery and opposition, the Prophet ﷺ did not begin to insult back. He did not lower his speech to their level. Instead, he maintained dignity, continued to convey the message, and left the matter of revenge to Allah.

Allah gave him clear instruction on how to behave when faced with such people:

فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ. إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ
“Then proclaim openly what you are commanded, and turn away from the polytheists. Indeed, We are sufficient for you against the mockers.”
(Surah Al Hijr 15:94-95)

He was commanded to continue speaking the truth with clarity, and to avoid getting dragged into endless arguments and petty quarrels. When some verses were mocked directly, he was told not to sit comfortably with such gatherings.

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ
“And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation.”
(Surah Al An‘am 6:68)

The Prophet ﷺ limited engagement with those whose goal was not to understand, but only to mock. Many of these people later found their punishment either in this world or the next, but it did not come through personal revenge by the Prophet ﷺ.

The Effect on the Early Muslims

For the early believers, mockery was a daily test. Some of them were from noble tribes, others were slaves and weak. They had to listen to insults about their intelligence, their honor, and their decision to follow Muhammad ﷺ. Many were called “fools” for leaving the religion of their forefathers.

The Qur’an addressed this directly and gave believers a different perspective:

وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا
“And when they pass by ill speech, they pass by with dignity.”
(Surah Al Furqan 25:72)

The believers were trained to see mockery as “laghw,” empty and worthless talk, not as a measure of their own value. The Qur’an also reminded them that they were not the first people to face such treatment. Every earlier prophet’s followers had also suffered similar ridicule.

يَا حَسْرَةً عَلَى الْعِبَادِ ۚ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِءُونَ
“Alas for the servants. No messenger comes to them except that they ridicule him.”
(Surah Ya Sin 36:30)

Knowing that this pattern was part of the history of guidance gave the Makkan Muslims strength. They understood that mockery was not a sign that they were wrong, but actually a sign that they were walking the same path as the earlier prophets and their followers.

Divine Warning to the Mockers

While the Prophet ﷺ and his companions maintained patience, the Qur’an delivered a firm and serious warning to those who mocked. Their laughter was not harmless. It was rebellion against Allah and disrespect toward His revelation.

Allah says:

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ. وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ
“Indeed, those who committed crimes used to laugh at those who believed. And when they passed by them, they would wink at each other.”
(Surah Al Mutaffifin 83:29-30)

The verses then reverse the scene in the Hereafter. The believers will laugh at the disbelievers as they face the result of their denial. This shows that the apparent strength of mockers in this world is temporary.

In other places, Allah clearly describes the punishment for those who choose to oppose through ridicule and denial, like the example of Al Walid ibn Al Mughirah, whose arrogance was met with threats of a terrible fire.

سَأُصْلِيهِ سَقَرَ
“I will drive him into Saqar (a blazing Fire).”
(Surah Al Muddaththir 74:26)

So while the Prophet ﷺ was told to be patient, the Qur’an spoke forcefully on his behalf. The message was clear. Rejection is a choice that people may make, but ridiculing revelation and its carrier is a serious crime in the sight of Allah.

Transformation of Some Former Mockers

An important feature of this Makkan period is that some of those who mocked most fiercely eventually accepted Islam and became among its greatest supporters. This did not erase their earlier sins, but it showed the power of repentance and the mercy of Allah.

While detailed stories of individuals are covered in other parts of the Seerah, it is enough here to note that in Makkah, hearts that once ridiculed the Qur’an later cried when they heard it. Men who had laughed at the believers later fought by their side. This would have been unimaginable in the early years when mockery was at its peak.

The Qur’an alludes to this possibility of change:

قُلْ لِلَّذِينَ كَفَرُوا إِن يَنتَهُوا يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ
“Say to those who disbelieve that if they cease, what has previously occurred will be forgiven for them.”
(Surah Al Anfal 8:38)

So while mockery was serious and condemned, the door of repentance remained open. This balance between warning and mercy was part of the wisdom of how the Prophet ﷺ handled opposition in Makkah.

Summary of the Makkan Pattern of Mockery

Mockery and opposition in Makkah formed a clear pattern. The Quraysh used insults, labels, and organized campaigns to keep people away from the Qur’an. They attacked the Prophet’s character, his family situation, and his humanity. Public gatherings became places of ridicule. At the same time, Allah supported His Prophet ﷺ with revelation that answered accusations, comforted his heart, and warned the mockers.

For the early Muslims, this was a school of patience. Before the harshest physical persecution began, they learned to face humiliation with dignity and to see through the noise of false accusations. Their experience in Makkah teaches that the path of truth often begins with being laughed at, but that honor rests finally with those who remain firm upon guidance.