1. The Lawful and Unlawful In Regards
Muslim Social Relations entails not Mocking one another

2. In verses 49:10-12, Allah has prescribed a number of things related to the preservation of brotherhood and what this implies with regard to what is to be held sacred among human beings.
The first among these is the prohibition of mocking, deriding, and scoffing at others. The Believer who fears Allah and hopes to attain the Garden in the Hereafter will not scoff at any individual nor make people the object of his jokes, scorn, sarcasm or mockery, because this is nothing but pride, arrogance, and contempt for others, as well as ignorance of the scale by which Allah measures goodness. Says Allah:
“Let not some people mock at other people, for they may be better than themselves, nor (let) women (mock) at women who may better than themselves.” (49:11)
In the scale of Allah, goodness is measured by faith, sincerity, and the quality of the relationship with Allah not by physical appearance, wealth, or power. Said the Prophet:
“Allah does not look at your physical features or your wealth, but He looks at your hearts and your deeds.” ( Muslim.)

3. How, then, can it be permissible for a person to laugh at someone's physical handicap, deformity, or poverty?
It is reported that 'Abdullah bin Mas'ood had thin, weak legs. Once, upon seeing his leg uncovered, some people laughed, whereupon the Prophet said,
“ Are you laughing at the frailty of his legs? By Him in Whose hand is my soul, in the scale of Allah they are weightier than Mount Uhud.” (Ahmad.)
The Qur'an speaks of how the criminal pagans used to laugh at the faithful Muslims, especially at the weak and oppressed ones like Bilal and 'Ammar, and how the tables will be turned on the Day of Reckoning, when the mockers will become the mocked:
“Verily, the criminals used to laugh at those who believed and wink at one another when they passed them, and when they returned to their families they would return joking (about them). And when they saw them they would say, 'Surely these people are astray.' But they had not been sent as watchers over them. Then on this day those who believe will laugh at the disbelievers.” (83:29-34)

4. The second of these prohibitions is against lamz, which literally means "piercing and stabbing."
Here it is used to mean finding faults, as the person who finds faults in others is doing something similar to piercing them with a sword or stabbing them with a dagger—and perhaps the wound inflicted by the tongue is more lasting.
The form of prohibition expressed in this verse is very subtle, saying, "Do not slander yourselves," which means one another - for the Qur'an regards the community of Muslims as one body in its mutual concerns and responsibilities, so that whoever slanders his brother in effect slanders himself.

5. One form of slandering is calling others by derogatory nicknames
A Muslim should not call his brother by a name which is offensive to him, thereby causing him pain and thus trampling on the feelings of Islamic brotherliness.

6. Islam aims at establishing its society on clearness of conscience and mutual trust, not on doubts, suspicions, accusations and mistrust.
Hence this ayah mentions the fourth prohibition by which what is to be held sacred among people is safeguarded:
“O you who believe, avoid (indulging in) much suspicion; truly some suspicion is a sin.” (49:12)
The kind of suspicion which is a sin is the ascribing of evil motives, and it is not permissible for a Muslim to impute such motives without justification and clear evidence. Regarding this the Prophet said,
"Avoid suspicion, for airing suspicion is the most lying form of speech." (Bukhari)
Human weakness is such that no one is free of suspicion and wrong thoughts; However, one must not give in to such thoughts nor go beyond thoughts to action, as stated in the hadith, If you have a suspicion, do not pursue it." (Tabarani.)

7. Inwardly, mistrust of others produces evil thoughts in the mind while outwardly it leads a person toward spying.
Prying into other peoples' private affairs and spying on their secrets is not permitted, even if they are engaged in sin, as long as they do it privately and not openly.
Abu Haitham, the scribe of 'Uqbah bin 'Amir, a Companion of the Prophet narrated, "I said to 'Uqbah bin 'Amir, 'Some of our neighbors drink wine, and I am going to call the police and have them arrested.' He said, 'Do not do so, but advise them and warn them.' I said, 'I told them to stop it but they do not listen to me. I am therefore going to inform the police and have them arrested.' 'Uqbah then said, 'Woe to you! Do not do that, for I heard the Messenger of Allah say, If one conceals the private affairs (of others), it is like reviving a girl who has been buried alive from her grave.
(Abu Daoud)

8. The Prophet classified those who search out other peoples' faults as being among the hypocrites, who proclaim their belief with their tongues while their hearts do not confirm what they say.
He denounced such people publicly. Ibn 'Umar narrated,
"Allah's Messenger mounted the pulpit and called out in a loud voice, O you who declare Islam with your tongues but whose hearts have not been reached by faith, do not annoy the Muslims nor seek out the* faults, for he who seeks out the faults of his brother Muslim will have his faults sought out by Allah, and when Allah seeks out someone's faults, He exposes them, even though he should be in the interior of his house.
(Tirmidhi, and Ibn Majah)

9. In order to safeguard peoples' privacy, the Prophet strictly forbade that anyone should look into other peoples' houses without their permission
The Prophet said: “He said, If someone peeps into the house of a people without their permission, it becomes allowable to them to gouge out his eye.” (Bukhari and Muslim.)
Likewise, he prohibited listening clandestinely to peoples' conversation without their knowledge or approval, saying, He who listens clandestinely to peoples' conversation against their wishes will have molten lead poured into his ears on the Day of Resurrection. (Bukhari and Muslim.)
Allah has made it obligatory on the person who wants to visit someone at his home not to enter the house until permission is given and he has greeted its inhabitants:
“O you who believe, do not enter houses other than your own until you have asked permission and offered salam (greeting) to its people; that is best for you in order that you may be heedful. And if you do not find anyone therein, do not enter until permission is given to you. And if you are to, 'Withdraw,' then do 60; that is purer for y; and Allah knows what you do. (24: )

10. The sixth evil prohibited in the verses cited above is backbiting (gheeba): And do not...backbite one another. (49:12)
The Prophet wanted to drive home the meaning of backbiting to his Companions through questions and answers. He asked them, 'Do you know what backbiting is?' They replied, 'Allah and His Messenger know best'. He said, 'It is saying something about your brother which he would dislike'. Someone asked 'What if I say something about my brother which is true?' The Prophet replied, 'If what you say of him is true, it is backbiting and if it is not true you have slandered him.' (Muslim)
When a person dislikes someone, he is likely to find faults in his appearance, behavior, lineage, and anything else which pertains to him. 'Aishah narrated that she said to the Prophet, "Do you see that Safiyyah (another wife of the Prophet) is such and such?" meaning that she was short. The Prophet replied, "You have spoken a word such that, if it were mixed in the water of the ocean, it would darken it." (Abu Daoud)

11. However in regards backbiting scholars have listed some exceptions:
Among these exceptions is the instance of a person who has been wronged and who complains about the wrongdoer.
While he must then speak about what the other dislikes, it is his right to do so in order to secure justice; consequently, he is given permission to describe the wrong he has suffered. Allah says:
“Allah does not like the announcing of evil in public speech except by one who has been wronged; and Allah is Hearing, Knowing.” (4:148)

12. Another exception to backbiting is if someone wants to investigate the character of a person with whom he wants to enter into partnership
Here there is a conflict between two obligations: one, to give good advice to the person who seeks the information, and two, to protect the honor of the person about whom the opinion is sought. But the first obligation takes precedence over the second, as it is more important and more sacred.
Fatimah bint Qais asked the Prophet about two men who had asked for her hand in marriage. The Prophet told her about one of them, "He is good for nothing and has no property," and about the other, "He does not put his stick down from his shoulder," meaning that he frequently beat the women of his household.

13. It is also permissible to speak about a person without his knowledge if a legal opinion or religious ruling is required concerning him or if help is needed to combat some evil he may be causing
Or to refer to him by a name, title, or characteristic which he dislikes but without which he cannot be identified, as for example, "the lame person" or "the person with one eye."

14. So thus, Islam has set a code of behavior and ethics in place to aid us in our social relations
We must avoid making fun of one another
Do not slander each other
Do not backbite one another
Do not be suspicious of one another
Do not spy on one another
Adhering to this code of behavior will in turn help to keep our ties of brotherhood strong