Disbelievers’ accusations and the Quran’s refutations, emphasizing the Prophet’s sanity and the truth of his message.

Based on Tafheem-ul-Quran by Maulana Maududi, here are the relevant Quranic verses where disbelievers accused the Prophet Muhammad (peace be upon him) of being afflicted with mental disorders (often using the term “majnun,” meaning mad or possessed). I have included the verse reference, English translation, and key excerpts from the tafseer (commentary). These are the main instances, focusing on direct accusations or refutations of such claims. The translations and commentaries are drawn from the source for accuracy.

1. Surah Al-Hijr (15:6)
   Translation: “They say: ‘O you to whom the Admonition has been revealed, you are surely crazed.'”
   Tafseer: The disbelievers sarcastically address the Prophet, claiming he is insane due to the revelation he receives. This remark is similar to what Pharaoh said about Prophet Moses. The word “majnun” (crazed) implies they view the Admonition (Quran) as madness, denying its divine origin. The opponents mock the Prophet by calling him mad, questioning why he does not bring angels if truthful. This reflects their rejection of the revelation, attributing it to insanity rather than prophethood. The Quran counters this by affirming it is We Who sent the Admonition and guard it, refuting their taunts. 10
2. Surah Saba (34:8)
   Translation: “Has he forged a lie against Allah, or is he afflicted with madness? Nay, but those who do not believe in the Hereafter are doomed to be chastised and are far gone in error.”
   Tafseer: The chiefs of the Quraish knew well that it was extremely difficult for the common people to accuse Muhammad (peace be upon him) of being a liar, for the entire nation knew that he was completely a truthful person, and no one had ever heard a lie from him all his life. Therefore, they presented their charge against him before the people like this: “When this person utters an impossible thing like the life-after-death from his mouth, he is either uttering (God forbid) a falsehood deliberately, or he is mad.” But this accusation of madness also was as absurd as of falsehood, for a stupid person only could admit that such a wise and intelligent man as the prophet (peace be upon him) could be mad. That is why Allah did not feel it was necessary to refute their absurd charge by an argument, and only made mention of their wonder which they expressed at the possibility of the life-after-death. This is the first answer to their charge. It means: “O foolish people, it is you who have lost your reason. For you do not listen to the one who is informing you of the truth and are recklessly galloping on the way that leads to Hell. But the height of your stupidity is that you are calling the one who is anxious for your salvation, a mad person.” The unbelievers accused the Prophet of either forging a lie against Allah or being afflicted with madness due to his claims about the resurrection and the Hereafter. 12
3. Surah Ad-Dukhan (44:14)
   Translation: “Yet they turned away from him and said: ‘This is a well-tutored madman.'”
   Tafseer: What they meant was: this was a simple man, some others have incited and deceived him. They secretly forge and teach him verses of the Quran, and he comes and recites them before the people. They sit back in peace and leave him alone to receive the abuses and be pelted with stones. They would make a mockery of all the arguments, the admonitions and the serious teachings which the Prophet (peace be upon him) had been presenting since several years and was growing weary. Neither they paid any attention to the rational things being expressed in the Quran nor recognized the extraordinary character of the man who was presenting them, nor took any trouble to think what nonsense they were uttering when they imputed such things to the Prophet (peace be upon him). Obviously, if there had been another person who gave secret instruction to the Prophet (peace be upon him), he could not have remained hidden from Khadijah and Abu Bakr, Ali and Zaid bin Harithah and other early Muslims, who were the closest and constant companions of the Prophet (peace be upon him). Then, how it is that these very people only became his most devoted and dedicated followers, whereas if the business of prophethood had depended on the secret instruction of some other person, these very people would have been in the forefront to oppose him. The disbelievers claimed the Messenger was “majnun” (mad), implying a mental disorder, suggesting he was not original but taught secretly by others, and they mocked his serious admonitions without considering the rationality in the Quran or his exemplary conduct. 14
4. Surah At-Tur (52:29)
   Translation: “Therefore remind, for by the grace of your Lord you are not a soothsayer, nor a madman.”
   Tafseer: This verse though apparently addressed to the Prophet (peace be upon him) is actually meant for the disbelievers through him. Whenever he spoke of Resurrection and the gathering together of mankind, and accountability, and meting out of rewards and punishments, and Heaven and Hell and recited the verses of the Quran in support thereof, with the claim that he received that information from Allah and that it was Allah’s Word that had been revealed to him, their leaders and religious guides and depraved people neither listened to him seriously themselves nor wanted that the other people should pay any attention to him. Therefore, they would sometimes taunt him saying that he was a sorcerer, or a poet, or a madman, or one bewitched, and in this way they would incite the common people against him. The disbelievers mock and ridicule the news of Resurrection, Hereafter, Heaven, and Hell, disputing it for fun and amusement rather than to understand the reality. 41
5. Surah Al-Qalam (68:51)
   Translation: “And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say: ‘Indeed, he is mad.'”
   Tafseer: The disbelievers in Makkah accused the Prophet Muhammad (peace be upon him) of being a madman due to his recitation of the Quran, despite their prior recognition of his honesty, intelligence, and sagacity before his prophethood. The verse refutes this by emphasizing that the Quran’s eloquence and sublime themes demonstrate divine favor, not madness. The address is primarily to counter the disbelievers’ calumny, not to assure the Prophet, who had no such doubt. High moral character and soundness of mind are inseparable, as madness implies a disturbed balance, while the Prophet’s morals prove his equilibrium. The Makkah people knew his character, making their accusation shameless. Modern accusations of madness or epilepsy against the Prophet are dismissed as foolish, given the Quran’s availability and the Prophet’s detailed life history. 22
6. Surah At-Takwir (81:22)
   Translation: “(O people of Makkah), your companion is not mad.”
   Tafseer: This verse addresses the people of Makkah, refuting their claim that the Prophet Muhammad (peace be upon him) is mad. The commentary explains that the Prophet was not a stranger to them but a man from their own clan and tribe, known for his wisdom, and they should not shamelessly label him as insane. It emphasizes that the Quran’s message is not the bragging of an insane person or the evil suggestion of a devil, as sworn by the alternating stars, the night as it recedes, and the dawn as it breathes. The context highlights that the Prophet saw the Angel Gabriel in broad daylight on the clear horizon, conveying divine revelation, and is trustworthy without grudging the unseen. The people of Makkah accused the Prophet of being mad due to the extraordinary nature of his revelations. The verse directly counters this by affirming his sanity, noble status as a messenger, and personal observation of divine signs, distinguishing his message from madness or satanic influence. 16

These verses primarily show the disbelievers’ accusations and the Quran’s refutations, emphasizing the Prophet’s sanity and the truth of his message. If you’d like more details or verses from other tafsirs, let me know!

Comparison of other tafseer

Comparison of Tafheem-ul-Quran and Tafsir Ibn Kathir on Verses Accusing Prophet Muhammad (PBUH) of Mental Disorders

Below, I compare the commentaries from Tafheem-ul-Quran (by Maulana Maududi) and Tafsir Ibn Kathir (abridged English version) for the relevant verses. For each verse, I include the translation (generally consistent across sources), the key excerpt from Tafheem-ul-Quran (from your previous query), and the corresponding excerpt from Ibn Kathir. Then, I provide a brief comparison noting similarities, differences, and emphases. Both tafsirs refute the accusations of madness (“majnun”) by the disbelievers, often highlighting the Prophet’s truthfulness, wisdom, and the divine origin of the Quran, but Ibn Kathir tends to include more hadith references and quotes from early scholars like Ibn Abbas, while Maududi focuses more on psychological and social analysis of the disbelievers’ motives.

1. Surah Al-Hijr (15:6)
   Translation: “They say: ‘O you to whom the Admonition has been revealed, you are surely crazed.'”
   Tafheem-ul-Quran Excerpt: The disbelievers sarcastically address the Prophet, claiming he is insane due to the revelation he receives. This remark is similar to what Pharaoh said about Prophet Moses. The word “majnun” (crazed) implies they view the Admonition (Quran) as madness, denying its divine origin. The opponents mock the Prophet by calling him mad, questioning why he does not bring angels if truthful. This reflects their rejection of the revelation, attributing it to insanity rather than prophethood. The Quran counters this by affirming it is We Who sent the Admonition and guard it, refuting their taunts. 10
   Tafsir Ibn Kathir Excerpt: The Accusation that the Prophet was a Madman and Demands for Him to bring down Angels. Allah tells us about the disbelief, arrogance and stubbornness of the disbelievers as reflected in their words: “O you (Muhammad) to whom the Dhikr (the Qur’an) has been revealed!” i.e., the one who claims to receive it. “Verily, you are a mad man!” i.e., by your invitation to us to follow you and leave the way of our forefathers. “Why do you not bring angels to us” i.e., to bear witness to the accuracy of what you have brought to us is true, if you are really telling the truth. This is similar to what Pharaoh said: “Why then are not golden bracelets bestowed on him, or angels sent along with him” (43:53). And Allah said: “And those who do not expect a meeting with Us, say: ‘Why are not the angels sent down to us, or why do we not see our Lord?’ Indeed they think too highly of themselves, and are scornful with great pride. On the Day that they do see the angels – there will be no good news given on that day to the guilty. And they (angels) will say: ‘All kinds of glad tidings are forbidden for you.'” (25:21-22). For this reason Allah said: “We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite!” Mujahid said: “We do not send the angels down except with the truth” “i.e., with the Message and the punishment.” Then Allah, may He be exalted, stated that He is the One Who revealed the Dhikr to him, which is the Qur’an, and He is protecting it from being changed or altered. 72
   Comparison: Both tafsirs emphasize the disbelievers’ mockery and demand for angels as proof, linking it to similar rejections of past prophets like Moses. Maududi focuses on the sarcasm and divine guardianship of the Quran, while Ibn Kathir expands on the arrogance of the disbelievers, quotes related verses (e.g., 43:53, 25:21-22), and includes Mujahid’s interpretation of angelic descent bringing punishment. The core refutation is similar, but Ibn Kathir provides more cross-references.
2. Surah Saba (34:8)
   Translation: “Has he forged a lie against Allah, or is he afflicted with madness? Nay, but those who do not believe in the Hereafter are doomed to be chastised and are far gone in error.”
   Tafheem-ul-Quran Excerpt: The chiefs of the Quraish knew well that it was extremely difficult for the common people to accuse Muhammad (peace be upon him) of being a liar, for the entire nation knew that he was completely a truthful person, and no one had ever heard a lie from him all his life. Therefore, they presented their charge against him before the people like this: “When this person utters an impossible thing like the life-after-death from his mouth, he is either uttering (God forbid) a falsehood deliberately, or he is mad.” But this accusation of madness also was as absurd as of falsehood, for a stupid person only could admit that such a wise and intelligent man as the prophet (peace be upon him) could be mad. That is why Allah did not feel it was necessary to refute their absurd charge by an argument, and only made mention of their wonder which they expressed at the possibility of the life-after-death. This is the first answer to their charge. It means: “O foolish people, it is you who have lost your reason. For you do not listen to the one who is informing you of the truth and are recklessly galloping on the way that leads to Hell. But the height of your stupidity is that you are calling the one who is anxious for your salvation, a mad person.” The unbelievers accused the Prophet of either forging a lie against Allah or being afflicted with madness due to his claims about the resurrection and the Hereafter. 12
   Tafsir Ibn Kathir Excerpt: The disbelievers said: “Has he invented a lie against Allah, or is there a madness in him?” By telling us this [about the Hereafter], he is doing one of two things: either he is deliberately fabricating something and saying that Allah has revealed it to him, or he is not doing it deliberately, but he is deluded as crazy and insane people are. Allah said, refuting their words: “Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error.” Meaning, the matter is not as they claim or as they think; on the contrary, Muhammad ﷺ is the one who is telling the truth, and is righteous and wise; he is the one who has brought the truth, and they are the foolish and ignorant liars. “In a torment” means their disbelief, which will lead them to the torment of Allah. “And in far error” far from the truth in this world. 73
   Comparison: Both highlight the disbelievers’ dilemma in accusing the Prophet—knowing his truthfulness, they alternate between calling him a liar or mad. Maududi delves into the social context (Quraish chiefs’ strategy) and calls out the disbelievers’ stupidity, while Ibn Kathir directly refutes by affirming the Prophet’s righteousness and wisdom, emphasizing that the disbelievers are the ones in torment and error. The interpretations are highly similar, with Maududi adding more on psychological motives.
3. Surah Ad-Dukhan (44:14)
   Translation: “Yet they turned away from him and said: ‘This is a well-tutored madman.'”
   Tafheem-ul-Quran Excerpt: What they meant was: this was a simple man, some others have incited and deceived him. They secretly forge and teach him verses of the Quran, and he comes and recites them before the people. They sit back in peace and leave him alone to receive the abuses and be pelted with stones. They would make a mockery of all the arguments, the admonitions and the serious teachings which the Prophet (peace be upon him) had been presenting since several years and was growing weary. Neither they paid any attention to the rational things being expressed in the Quran nor recognized the extraordinary character of the man who was presenting them, nor took any trouble to think what nonsense they were uttering when they imputed such things to the Prophet (peace be upon him). Obviously, if there had been another person who gave secret instruction to the Prophet (peace be upon him), he could not have remained hidden from Khadijah and Abu Bakr, Ali and Zaid bin Harithah and other early Muslims, who were the closest and constant companions of the Prophet (peace be upon him). Then, how it is that these very people only became his most devoted and dedicated followers, whereas if the business of prophethood had depended on the secret instruction of some other person, these very people would have been in the forefront to oppose him. The disbelievers claimed the Messenger was “majnun” (mad), implying a mental disorder, suggesting he was not original but taught secretly by others, and they mocked his serious admonitions without considering the rationality in the Quran or his exemplary conduct. 14
   Tafsir Ibn Kathir Excerpt: Then they had turned away from him and said: “(He is) one taught (by a human being), a madman!” meaning, `what further admonition do they need when We have sent them a Messenger with a clear Message and warning? Yet despite that, they turned away from him, opposed him and rejected him, and they said: (He is) one taught (by a human being), a madman.’ 75
   Comparison: Maududi provides a detailed analysis of the disbelievers’ claim that the Prophet was “taught” by others and secretly incited, questioning how his closest companions didn’t notice, and criticizes their mockery. Ibn Kathir is briefer, focusing on the rejection despite clear warnings and linking it to the need for no further admonition. Both refute the madness claim by implying the Prophet’s message is divine, but Maududi offers more narrative depth on the social dynamics.
4. Surah At-Tur (52:29)
   Translation: “Therefore remind, for by the grace of your Lord you are not a soothsayer, nor a madman.”
   Tafheem-ul-Quran Excerpt: This verse though apparently addressed to the Prophet (peace be upon him) is actually meant for the disbelievers through him. Whenever he spoke of Resurrection and the gathering together of mankind, and accountability, and meting out of rewards and punishments, and Heaven and Hell and recited the verses of the Quran in support thereof, with the claim that he received that information from Allah and that it was Allah’s Word that had been revealed to him, their leaders and religious guides and depraved people neither listened to him seriously themselves nor wanted that the other people should pay any attention to him. Therefore, they would sometimes taunt him saying that he was a sorcerer, or a poet, or a madman, or one bewitched, and in this way they would incite the common people against him. The disbelievers mock and ridicule the news of Resurrection, Hereafter, Heaven, and Hell, disputing it for fun and amusement rather than to understand the reality. 41
   Tafsir Ibn Kathir Excerpt: Absolving the Prophet of the False Accusations the Idolators made against Him. Allah the Exalted commands His Messenger to convey His Message to His servants and remind them of His revelation that has been sent down to him. Next, Allah refutes the false accusations that the liars and sinners accused the Prophet of: “Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman.” Allah says, `by the grace of Allah, you, O Muhammad, are not a Kahin, as the ignorant Quraysh idolators claim.’ A Kahin is the soothsayer who receives information from the Jinns that the Jinns are able to eavesdrop on news from heaven, nor a madman whom Shaytan has possessed with insanity. 74
   Comparison: Both explain the verse as a refutation of accusations like being a soothsayer (kahin) or madman, tied to the Prophet’s warnings about the Hereafter. Maududi stresses the disbelievers’ taunts and incitement of common people, while Ibn Kathir specifies the Quraysh idolators’ claims and clarifies “kahin” as a soothsayer linked to jinn. The refutations align in affirming divine grace, but Ibn Kathir adds details on jinn eavesdropping.
5. Surah Al-Qalam (68:51)
   Translation: “And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say: ‘Indeed, he is mad.'”
   Tafheem-ul-Quran Excerpt: The disbelievers in Makkah accused the Prophet Muhammad (peace be upon him) of being a madman due to his recitation of the Quran, despite their prior recognition of his honesty, intelligence, and sagacity before his prophethood. The verse refutes this by emphasizing that the Quran’s eloquence and sublime themes demonstrate divine favor, not madness. The address is primarily to counter the disbelievers’ calumny, not to assure the Prophet, who had no such doubt. High moral character and soundness of mind are inseparable, as madness implies a disturbed balance, while the Prophet’s morals prove his equilibrium. The Makkah people knew his character, making their accusation shameless. Modern accusations of madness or epilepsy against the Prophet are dismissed as foolish, given the Quran’s availability and the Prophet’s detailed life history. 22
   Tafsir Ibn Kathir Excerpt: Concerning Allah’s statement: “And verily, those who disbelieve would almost make you slip with their eyes when they hear the Reminder” Ibn Abbas, Mujahid and others have said, "would make you slip" "In order to have some effect on you." "with their eyes" meaning,they will affect you by looking at you with their eyes (i.e., the evil eye).’ This means they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).' The Accusation of the Disbelievers and the Reply to Them. Allah says, "and they say: 'Verily, he is a madman!'" meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says, "But it is nothing else but a Reminder to all the creatures (Alamin).” 76
   Comparison: Maududi deeply analyzes the disbelievers’ hypocrisy (knowing the Prophet’s character yet accusing him) and dismisses modern claims like epilepsy, emphasizing moral-soundness link. Ibn Kathir interprets “slip with their eyes” as the evil eye from jealousy, quoting Ibn Abbas and Mujahid, and ties the madness accusation to hatred of the Quran. Both refute the claim, but Ibn Kathir adds a supernatural element (evil eye), while Maududi focuses on historical and ethical refutation.
6. Surah At-Takwir (81:22)
   Translation: “(O people of Makkah), your companion is not mad.”
   Tafheem-ul-Quran Excerpt: This verse addresses the people of Makkah, refuting their claim that the Prophet Muhammad (peace be upon him) is mad. The commentary explains that the Prophet was not a stranger to them but a man from their own clan and tribe, known for his wisdom, and they should not shamelessly label him as insane. It emphasizes that the Quran’s message is not the bragging of an insane person or the evil suggestion of a devil, as sworn by the alternating stars, the night as it recedes, and the dawn as it breathes. The context highlights that the Prophet saw the Angel Gabriel in broad daylight on the clear horizon, conveying divine revelation, and is trustworthy without grudging the unseen. The people of Makkah accused the Prophet of being mad due to the extraordinary nature of his revelations. The verse directly counters this by affirming his sanity, noble status as a messenger, and personal observation of divine signs, distinguishing his message from madness or satanic influence. 16
   Tafsir Ibn Kathir Excerpt: Allah describes His servant and Messenger Jibril as trustworthy, and in commendation of His human Messenger Muhammad ﷺ, He states, “And your companion is not a madman.” Ash-Shabi, Maymun bin Mihran, Abu Salih, and others said this refers to Muhammad ﷺ. The verse directly refutes the claim by affirming that the Prophet is not mad, as he is a noble messenger conveying the Qur'an through Jibril, who was seen by Muhammad ﷺ in his true form with six hundred wings at the clear horizon in Al-Batha' (Makkah). This sighting confirms the divine origin of the revelation, countering accusations of insanity.<grok:render card_id="9ff038" card_type="citation_card" type="render_inline_citation"> <argument name="citation_id">77</argument> </grok:render> **Comparison:** Both affirm the Prophet's sanity by referencing his known character among the Makkans and the divine encounter with Jibril (Gabriel). Maududi stresses the shamelessness of the accusation given the Prophet's tribal familiarity and oaths by natural phenomena, while Ibn Kathir quotes scholars like Ash-Shabi and details Jibril’s true form (six hundred wings) to prove the revelation’s authenticity. The refutations are aligned, but Ibn Kathir includes more on Jibril’s role and early scholar quotes.

Overall, the two tafsirs complement each other: Tafheem-ul-Quran offers modern, contextual insights into disbeliever psychology, while Ibn Kathir provides classical, hadith-based elaborations. Both strongly defend the Prophet’s sanity and the Quran’s divinity. If you need more verses or details, let me know!

Same accusations against other prophets

Examples of Accusations Against Other Prophets in History

Yes, there are numerous historical and religious examples of prophets being accused of mental disorders, madness, or possession, particularly in Abrahamic traditions (Islam, Christianity, and Judaism). These accusations often stemmed from disbelievers rejecting their messages, miracles, or prophecies, attributing them to insanity rather than divine inspiration. Below, I’ll outline key examples from the Quran and the Bible, drawing from religious texts and scholarly discussions. These are not isolated to one figure but a recurring theme across prophets, as even the Quran notes in Surah Adh-Dhariyat (51:52) that no messenger came before without being called a “magician or a madman.” 44

From the Quran (Accusations Against Pre-Muhammad Prophets)

The Quran frequently describes how earlier prophets faced similar rejections, including being labeled “majnun” (mad or possessed). This parallels the accusations against Prophet Muhammad but applies to others like Noah, Moses, and more generally to all prior messengers.

• Noah (Nuh): In Surah Al-Mu’minun (23:25), his people accused him of being “majnun,” saying, “He is no more than a man possessed with madness, so wait (and watch) for him for a time.” This was in response to his warnings about the flood and calls to monotheism. 49
• Moses (Musa): Pharaoh and his chiefs accused Moses of madness. In Surah Ash-Shu’ara (26:27), Pharaoh says, “Truly your messenger who has been sent to you is mad!” This followed Moses’ miracles, like turning his staff into a snake, which they dismissed as sorcery or insanity. 49 Similarly, in Surah Adh-Dhariyat (51:39), Pharaoh turns away from Moses, calling him “a sorcerer or a madman.” 44
• General Reference to All Prior Prophets: Surah Adh-Dhariyat (51:52) states, “Similarly, there came not to those before them any messenger except that they said, ‘A magician or a madman.'” This implies a pattern for prophets like Abraham, Hud, Salih, and others. 44

These Quranic examples highlight a theme where disbelievers used madness accusations to discredit divine messages, often linking it to magic or possession.

From the Bible (Accusations Against Prophets)

The Bible records similar accusations, where prophets were called mad, fools, or possessed due to their ecstatic prophecies or unconventional behaviors. This is seen in both Old and New Testaments.

• Jesus (Isa): Jesus faced direct accusations of madness and demonic possession from his contemporaries. In Mark 3:21-22, his own family thought he was “beside himself” (out of his mind), and scribes accused him of being “possessed by Beelzebul” (the prince of demons). In John 10:20, many Jews said, “He has a demon, and he is mad; why listen to him?” Additional references include John 7:20 and John 8:48-52, where crowds called him demon-possessed or mad for his teachings and miracles. 40 3
• Hosea: In Hosea 9:7, the people of Israel dismissed prophets as mad: “The prophet is a fool, the man of the spirit is mad, because of your great iniquity and great hatred.” This reflects societal rejection of prophetic warnings about punishment. 37 38
• Jeremiah: Jeremiah was accused of acting like a madman. In Jeremiah 29:26, a letter accuses officials of failing to restrain “every madman who prophesies,” implying Jeremiah’s prophecies were seen as insane ravings. He was often persecuted for his doomsday predictions. 32 34
• Other Examples: In 2 Peter 2:16, the prophet Balaam is rebuked for his “madness” in pursuing unrighteousness. David feigned madness in 1 Samuel 21:13-15 to escape danger, but this was strategic, not an accusation. Paul, while not a traditional prophet, was accused in Acts 26:24 of being “mad” due to his learning and zeal. 35 30

Biblical scholars note that “madness” in these contexts often meant ecstatic or frenzied states associated with divine inspiration, but critics used it pejoratively. 32 34

These examples show a historical pattern where prophets’ extraordinary claims led to mental health-related smears. In religious interpretations, such accusations are seen as tests of faith or signs of disbelief, not evidence of actual illness. 2 3 If you’re interested in non-Abrahamic examples (e.g., from other traditions) or more details on a specific prophet, let me know!

Reformers faced same in other faiths too

Comparison of Accusations Against Zoroaster and Other Prophets

Accusations of mental disorders, madness, or related smears (like sorcery or possession) against religious figures are a common historical motif, often used by opponents to discredit their claims of divine revelation. In the case of Zoroaster (also known as Zarathustra, founder of Zoroastrianism, likely living between 1500–1000 BCE), direct references to “madness” or mental illness are scarce in surviving texts like the Gathas (his hymns in the Avesta) or early Zoroastrian traditions. However, he faced significant opposition and accusations that parallel those against Prophet Muhammad and other biblical/Quranic prophets, such as being labeled a sorcerer, deceiver, or inventor of false doctrines. These smears aimed to undermine his reforms against polytheism and ritual practices, portraying his visions and ethical dualism (good vs. evil, Ahura Mazda vs. Ahriman) as fraudulent or supernaturally illicit. Below, I’ll outline the key accusations against Zoroaster, then compare them to those against Muhammad and others discussed previously.

Accusations Against Zoroaster

Historical and traditional accounts depict Zoroaster as a reformer who challenged the established Iranian priesthood (Kavis and Karpans), leading to rejection and persecution. Key accusations include:

• Sorcery and Magic: Zoroaster was often portrayed as the originator of magic and astrology in Greco-Roman sources. For instance, Pliny the Elder (c. 77 CE) described him as the “first magus” and inventor of sorcery, associating him with occult practices like divination and spells. 25 This image persisted in Hellenistic literature, where pseudepigraphic works (falsely attributed to him) on nature, stones, and predictions reinforced his reputation as a sorcerer-astrologer. 16 In Zoroastrian tradition, the priests (Kavis and Karpans) accused him of sorcery before King Vishtaspa, leading to his imprisonment and near-starvation until a miracle (curing the king’s horse) proved his innocence. 20 The Magi (Zoroastrian priests) were later depicted in Jewish texts like the Talmud as sorcerers who obstructed religious practices. 22
• Deception and Fraud: In Islamic traditions (e.g., from historians like al-Tabari and Ibn Kathir), Zoroaster is sometimes portrayed as a deceiver who defrauded a master, was cursed with leprosy by the prophet Jeremiah, and forcibly spread his teachings, causing conflicts and coerced conversions. 30 Armenian Christian sources reinterpreted his name pejoratively as “wrong/unjust,” reflecting anti-Zoroastrian bias. 30 These later accusations arose amid religious rivalries, especially after Zoroastrianism became Persia’s state religion under the Achaemenids and Sassanids, clashing with emerging monotheisms.
• Rejection and Persecution Without Explicit Madness: Zoroaster’s own Gathas express frustration with opposition from traditional priests and rulers who rejected his monotheistic emphasis on Ahura Mazda and ethical living. 30 Traditions suggest he was possibly murdered by a priest of the old religion or a Turanian enemy, indicating violent rejection. 30 Post-Islamic Zoroastrians even modified doctrines (e.g., downplaying dualism) to counter Muslim mockery of “worshipping two gods,” showing ongoing theological smears but not direct mental health accusations. 30

Overall, Zoroaster’s accusations focus more on supernatural fraud (sorcery) than outright madness, likely due to the cultural context where magic was seen as a rival power to established rituals. His early travels yielded few converts initially, with only his cousin accepting his message at first, mirroring the slow acceptance faced by many prophets. 20

Comparison to Accusations Against Prophet Muhammad

• Similarities: Like Muhammad, Zoroaster was accused of sorcery, which in ancient Near Eastern and Islamic contexts often overlapped with madness or possession (e.g., “majnun” implying demonic influence). Muhammad’s opponents in Mecca called him “majnun” (mad/possessed) in verses like Surah Al-Hijr (15:6) and Surah Al-Qalam (68:51), attributing his revelations to insanity or magic. Similarly, Zoroaster’s visions (e.g., encountering Ahura Mazda at age 30) were dismissed as sorcery by priests, paralleling how the Quraysh viewed Muhammad’s encounters with Gabriel. Both faced imprisonment or threats (Muhammad’s boycott in Mecca; Zoroaster’s starvation in prison) and eventual patronage from rulers (Muhammad with Medina’s leaders; Zoroaster with King Vishtaspa).
• Differences: Accusations against Muhammad explicitly include mental disorders (“madman”), as seen in tafsirs like Tafheem-ul-Quran and Ibn Kathir, emphasizing psychological smears to discredit his sanity amid familiar tribal ties. For Zoroaster, sorcery dominates, without clear “madness” labels, possibly because his reforms targeted ritualistic polytheism rather than direct social upheaval. Later Islamic critiques of Zoroaster focus on theological flaws (dualism as polytheism), while Muhammad’s were more personal and immediate.

Comparison to Other Prophets (e.g., from Quran and Bible)

• Similarities in Pattern: The Quran generalizes this in Surah Adh-Dhariyat (51:52): No messenger came without being called a “magician or madman.” Moses was accused by Pharaoh of being “mad” and a “sorcerer” (Surah Ash-Shu’ara 26:27; Surah Adh-Dhariyat 51:39), mirroring Zoroaster’s sorcery smears. Jesus was called “mad” and “possessed by Beelzebul” (Mark 3:21-22; John 10:20), akin to how Greco-Roman sources linked Zoroaster to demonic magic. Noah’s people labeled him “possessed with madness” (Surah Al-Mu’minun 23:25), reflecting Zoroaster’s rejection by contemporaries. In all cases, these accusations served to rationalize opposition to radical monotheistic or ethical reforms.
• Differences: Biblical prophets like Jeremiah (Jeremiah 29:26) and Hosea (Hosea 9:7) were explicitly called “mad” for their ecstatic prophecies, emphasizing mental instability. Zoroaster’s accusations lean toward intellectual/occult fraud (e.g., inventing astrology), influenced by his association with the Magi, whom later traditions viewed as wise but sorcerous. Unlike Muhammad or Jesus, whose lives are better documented, Zoroaster’s historicity is debated, with accusations emerging centuries later in rival religious texts, making them more theological than personal.

In summary, while Zoroaster wasn’t directly accused of mental disorders like Muhammad or biblical prophets, the sorcery/deception labels represent a comparable strategy to delegitimize prophetic claims. This recurring theme across traditions highlights how societies resist transformative religious figures by attributing their insights to illicit or unstable sources. If you’d like sources from specific texts (e.g., Gathas excerpts) or comparisons to non-Abrahamic figures, let me know!