49:7-11
49:7
And know that among you is Allah’s Messenger: were he, in many matters, to follow your
(wishes), ye would certainly fall into misfortune: But Allah has endeared the Faith to you, andhas
made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion:
such indeed are those who walk in righteousness;-
49:8
A Grace and Favour from Allah; and Allah is full of Knowledge and Wisdom.
49:9
If two parties among the Believers fall into a quarrel, make ye peace between them: but if oneof them
transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it
complies with the command of Allah; but if it complies, then make peace between them with justice,
and be fair: for Allah loves those who are fair (and just).
49:10
The Believers are but a single Brotherhood: So make peace and reconciliation between your two
(contending) brothers; and fear Allah, that ye may receive Mercy.
49:11
O ye who believe! Let not some men among you laugh at others: It may be that the (latter)are better
than the (former): Nor let some women laugh at others: It may be that the (latter are better than the
(former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-
seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do
not desist are (indeed) doing wrong.
Prohibition of Mockery, Slander, and Derogatory Speech in Qur’an 49:10–12
Verses 49:10–12 of the Qur’an establish ethical guidelines intended to preserve social harmony and the bonds of brotherhood among believers. One of the first prohibitions in this passage concerns mockery and ridicule. Believers are instructed not to deride or belittle others, since such behavior reflects arrogance and disregard for the values by which God evaluates human worth. The Qur’an states that people should not mock others, as those who are ridiculed may in fact be superior in the sight of God (Qur’an 49:11). This instruction underscores the principle that moral and spiritual excellence cannot be judged by outward characteristics.
Islamic teachings emphasize that true merit is determined by faith, sincerity, and the quality of one’s relationship with God rather than by physical appearance, wealth, or social status. This concept is reflected in a well-known prophetic tradition in which Muhammad states that God does not evaluate individuals based on their physical features or material possessions but rather considers their hearts and actions (reported in Sahih Muslim). Consequently, mocking individuals for their physical conditions, poverty, or other personal circumstances contradicts the ethical standards of Islamic conduct.
Historical reports illustrate the seriousness of this principle. One narration describes an incident involving the Companion Abdullah ibn Mas’ud, who was known to have slender legs. When some people laughed upon seeing them uncovered, the Prophet admonished them and declared that in God’s scale those legs would weigh more than Mount Uhud (reported by Aḥmad and al-Ṭayālisī). The incident demonstrates that external appearances are not reliable indicators of a person’s true value in the sight of God.
The Qur’an also reminds believers that mockery has historically been directed against righteous individuals. In another passage, it describes how disbelievers ridiculed the faithful—particularly those who were socially weak or oppressed—yet warns that such attitudes will ultimately be reversed on the Day of Judgment (Qur’an 83:29–34). These verses serve as a moral reminder that derision directed toward believers reflects ignorance and will be judged accordingly.
Although the prohibition of mockery applies universally, the verse specifically reiterates that women should not ridicule other women (Qur’an 49:11). Commentators explain that this repetition emphasizes the broader principle that harmful speech within any social group undermines mutual respect and unity.
Another prohibition mentioned in these verses concerns slander. The Qur’anic term lamz literally means piercing or stabbing, and in this context it refers metaphorically to finding faults in others or speaking about them in a hurtful manner. The imagery suggests that verbal attacks can inflict wounds as damaging as physical harm. The Qur’an’s wording in this verse is particularly subtle, instructing believers not to slander “themselves,” meaning one another. This phrasing reflects the Qur’anic view that the community of believers is comparable to a single body; thus harming another member ultimately harms the community as a whole.
A further ethical guideline involves the prohibition of insulting or derogatory nicknames. Such labels often emphasize perceived weaknesses or faults and are used to ridicule or humiliate others. Islamic teachings therefore discourage addressing people with names that cause embarrassment or emotional harm, as this behavior violates the principles of mutual respect and compassion that form the foundation of Islamic brotherhood.
References:
Al-Qaradawi, Yusuf (1960). The Lawful and Prohibited in Islam.