Is the hadith: “There is no backbiting of a fasiq (open sinner)” authentic?

The questioner : The hadith: , is its type authentic, good, or weak?

The Shaykh : In terms of its structure—meaning its chain of narration—it is weak and not authentic. However, its meaning is indicated by some authentic hadiths. As reported in “Sahih al-Bukhari” from the hadith of the Lady Aisha (may Allah be pleased with her), a man came to ask permission to enter upon the Prophet (peace and blessings be upon him), and he (peace be upon him) said: . It is not hidden from you that his saying (peace be upon him): is backbiting; because we have learned from the first word we uttered and from the hadith that has reached your ears repeatedly and often . So when the Messenger said of that one asking permission: , it is undoubtedly backbiting; because he dislikes this thing. But as we hinted in our previous word, not all backbiting is forbidden. Some of the scholars of knowledge have gathered it in two beautiful verses of poetry; where they said:
“Censure is not backbiting in six cases: *** The complainant, the identifier, and the warner,
And the one who openly commits open sinfulness, the one seeking a ruling, and he *** Who seeks assistance in removing a wrong.”
The point is: This man was the chief of a tribe. So the Messenger (peace be upon him) described him to those who heard his words with what included an identification, falling under: “And the identifier and the warner.” He said: . When he entered upon the Prophet (peace and blessings be upon him), he smiled and brightened for him. The Lady Aisha (may Allah be pleased with her), the wise, intelligent, and knowledgeable one, was observing the situation. When the man left, she said: O Messenger of Allah, when he asked permission to enter, I said: . When he entered, you smiled and brightened for him. He said: . This man is wicked, so I said what I said as an identification of him. Naturally, the Lady Aisha and the Lady Hafsa were reassured by this legal outcome.

The questioner : But if you smile and brighten for him, is it only out of fear of his evil? Meaning, is it permissible for us—for example—to smile for a person with such and such a description as reported?

The Shaykh : Yes, but there is a difference; if you smile and brighten and make the attendees understand the opposite of what the brightness indicates, then at that time you have contradicted the Sunnah; meaning it must be accompanied by this brightness with something that does not mislead the attendees.
Is it clear?

The questioner: Yes.