Comfort after mockery

The Qur'an answers mockery, honours his ﷺ character and steadies his heart. The connections below do not all have a fixed occasion or year.

1. Called mad by Quraysh after the call began

   Ibn Kathīr explains that the accusation came from ignorant people in the Prophet’s ﷺ own community who rejected the guidance and clear truth he brought. They called him mad because of that message. The commentary connects the oath by the pen with the greatness of the Prophet ﷺ, rather than the label his opponents gave him. The next verse highlights his patience with their abuse and his work in conveying his Lord’s message, for which he is promised lasting reward and abundant blessings.

   Ibn Kathīr explains this through ʿĀʾishah’s رضي الله عنها description of the Prophet ﷺ: his character was the Qur’an. He followed its commands and avoided what it prohibited, so its guidance shaped his nature and conduct. Allah gave him modesty, kindness, bravery, forgiveness and gentleness. Anas رضي الله عنه described serving the Prophet ﷺ for ten years without hearing even a word of displeasure from him. She also described how he never struck a servant or a woman, chose the easier option when it involved no sin, and did not take revenge for personal wrongs. These reports show how his character appeared in everyday dealings with others.

   Al-Qalam 68:1–4

2. A short pause in revelation; a woman mocked that his Lord had left him

   Ibn Kathīr explains this reassurance through reports about the circumstances of revelation. Ibn ʿAbbās رضي الله عنهما reported that Jibrīl was delayed for several days, which troubled the Prophet ﷺ. The idolaters then claimed that his Lord had abandoned him and hated him. This verse came in response to their accusation. In another report, Jundub رضي الله عنه said that the Prophet ﷺ became ill and did not stand for prayer for a night or two. A woman then taunted him, saying that his devil had left him. These reports show the reassurance answering the hurtful claims made against the Prophet ﷺ.

   Ibn Kathīr explains this reminder through the care the Prophet Muhammad ﷺ received after losing his parents. His father died before his birth, and his mother, Aminah bint Wahb, died when he was six. His grandfather, ʿAbdul-Muṭṭalib, then cared for him until his own death when the Prophet ﷺ was eight. His uncle Abū Ṭālib took responsibility for him and continued to protect and support him, even after he became a prophet at forty, although Abū Ṭālib remained an idol worshipper. Ibn Kathīr presents this protection as part of Allah’s decree and care, which later included shelter and support in Madinah after Abū Ṭālib’s death.

   The authenticated report establishes the incident, not its placement in the first year of prophethood.

   Aḍ-Ḍuḥā 93:1–11

3. The weight of the mission in the early years

   Ibn Kathīr explains this as Allah illuminating the heart of the Prophet ﷺ and making it spacious and wide. He connects this explanation with another passage about Allah opening a person’s heart to Islam when He wills to guide them. The commentary also draws a parallel with Allah’s Law: just as He gave His Messenger ﷺ this inner spaciousness, He made His Law broad, accommodating, and easy, without difficulty, hardship, or burden.

   In Ibn Kathīr’s commentary, Mujāhid explains that the Prophet Muhammad ﷺ is remembered alongside Allah in the declaration of faith. This declaration affirms that Allah alone is worthy of worship and that Muhammad ﷺ is His Messenger. Qatādah explains that this honour belongs to the Prophet ﷺ in both this life and the Hereafter. He points to sermons, the declaration of faith, and prayer as occasions when the Prophet ﷺ is mentioned together with Allah.

   Ibn Kathīr presents this as Allah’s assurance of relief in times of difficulty. He explains that the next verse repeats the same assurance to reaffirm it. This comes after the discussion of Allah’s favours to the Prophet ﷺ: opening his chest, removing his burden, and raising his fame. The commentary then turns to worship, explaining that once worldly tasks are finished, a person should worship Allah with energy and full devotion, directing intentions and hopes to Him.

   Ash-Sharḥ 94:1–8

4. Mocked as 'cut off' when his sons died

   Ibn Kathīr explains that al-Kawthar means abundant goodness, including a river in Paradise. Ibn ʿAbbās رضي الله عنهما explained it as the abundant goodness Allah gave the Prophet ﷺ, so its meaning is not limited to the river alone. In the reports quoted here, the Prophet ﷺ describes the river’s banks as having tents or domes of pearl, and its water as whiter than milk and sweeter than honey. He ﷺ also describes a pond where his followers will come on the Day of Judgement, with drinking vessels as numerous as the stars in the sky.

   Ibn Kathīr explains that this warning concerns hatred of the Prophet Muhammad ﷺ and the guidance and truth he brought. He reports that Al-ʿAs bin Wa’il used to claim that, because the Prophet ﷺ had no surviving sons, he would be forgotten after his death. Other reports connect the mockery with the deaths of his sons. These enemies wrongly assumed that his remembrance depended on male descendants. Instead, Allah preserved the Prophet’s ﷺ remembrance and required people to follow the law he brought, continuing until the Day of Gathering. The loss of his sons therefore did not mean the end of his remembrance or message.

   Al-Kawthar 108:1–3

5. His chest tightened by what was said in Makkah

   Turning away does not mean withholding the message; it means continuing to convey it without yielding to attempts to divert him from Allah’s signs.

   The guidance that follows addresses real distress: remembrance, prayer and prostration are prescribed for the constricted chest.

   ‘The certainty’ means death, so worship is a lifelong duty rather than a temporary response to hardship.

   Al-Ḥijr 15:94–99