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أعوذ باللّٰه من الشيطان الرجيم
بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ
(Book#1133/O You Who Believe -74-75)
[ * Making Peace between Disputing Muslims :-
The Prohibition of mocking and ridiculing One Another:-
The Prohibition of Unfounded Suspicion:-]
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Surah: 49-Al-Huzrat Para:26
Ayat:- 9-12
49:9
وَ اِنۡ طَآئِفَتٰنِ مِنَ الۡمُؤۡمِنِیۡنَ اقۡتَتَلُوۡا فَاَصۡلِحُوۡا بَیۡنَہُمَا ۚ فَاِنۡۢ بَغَتۡ اِحۡدٰىہُمَا عَلَی الۡاُخۡرٰی فَقَاتِلُوا الَّتِیۡ تَبۡغِیۡ حَتّٰی تَفِیۡٓءَ اِلٰۤی اَمۡرِ اللّٰہِ ۚ فَاِنۡ فَآءَتۡ فَاَصۡلِحُوۡا بَیۡنَہُمَا بِالۡعَدۡلِ وَ اَقۡسِطُوۡا ؕ اِنَّ اللّٰہَ یُحِبُّ الۡمُقۡسِطِیۡنَ ﴿۹﴾
And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah . And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.
Making Peace between Disputing Muslims
Allah commands making peace between Muslims that fight each other,
وَإِن طَايِفَتَانِ مِنَ الْمُوْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا
And if two parties among the believers fall to fighting, then make peace between them both.
Therefore, Allah calls both opposing groups among Muslims, believers, although they are fighting each other. Al-Bukhari and other scholars relied on this Hadith as evidence that committing a sin does not nullify faith, no matter how major the sin is. This creed contradicts the creed of the Khawarij sect and those who accepted their idea, such as the Mutazilah sect.
Al-Bukhari narrated that Al-Hasan said that Abu Bakrah said;
the Messenger of Allah gave a speech on the Minbar while Al-Hasan bin Ali was with him. He was repeatedly looking at Al-Hasan and then at the people; then said,
إِنَّ ابْنِي هذَا سَيِّدٌ وَلَعَلَّ اللهَ تَعَالَى أَنْ يُصْلِحَ بِهِ بَيْنَ فِيَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِين
Verily, this son of mine is a Sayyid (chief or master), and may Allah make peace between two great groups of Muslims through him.
What the Prophet said, occurred. Al-Hasan brought peace between the people of Ash-Sham and Iraq, after they fought tremendous wars and frightening battles.
Allah’s statement,
فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الاْإُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ
.
But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.
means, until the rebellious group refers to the commands of Allah and His Messenger for judgement and they listen to and obey the truth.
There is a Hadith in the Sahih in which Anas states that the Messenger of Allah said,
انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا
Help your brother, whether he is an oppressor or he is oppressed.
“I asked, `O Allah’s Messenger! It is right that I help him if he is oppressed, but how should I help him if he is an oppressor?’
He said,
تَمْنَعُهُ مِنَ الظُّلْمِ فَذَاكَ نَصْرُكَ إِيَّاه
By preventing him from oppressing others; this is how you help him in this case.”
Sa`id bin Jubayr said that tribes of Aws and Khazraj once got in a scuffle using date tree branches and slippers. Allah revealed this honorable Ayah commanding them to make peace between them.
As-Suddi said,
“A man from Al-Ansar, whose name was Imran, had a wife called Umm Zayd. She wanted to visit her family, but her husband prevented her from visiting them by locking her in an upper room. So, none of her family could visit or see her. She sent someone to her family. They came, took her down from the room and wanted to take her away. Her husband was absent at the time, so his family called on their people. Their cousins came to help prevent the wife from going with her family. A push and shove situation occurred that led to them fighting using slippers.
This Ayah was then revealed in their case, and the Messenger of Allah sent someone to bring peace between them, and they both agreed to resort to the decision of Allah the Exalted.”
The statement of Allah the Exalted, next,
فَإِن فَاءتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا
إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable.
means, be fair in your judgement regarding the dispute that occurred between them,
إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
(Verily, Allah loves those who are the equitable), Ibn Abi Hatim recorded, that Abdullah bin `Amr said that the Messenger of Allah said,
إِنَّ الْمُقْسِطِينَ فِي الدُّنْيَا عَلَى مَنَابِرَ مِنْ لُوْلُوٍ بَيْنَ يَدَيِ الرَّحْمنِ عَزَّ وَجَلَّ بِمَا أَقْسَطُوا فِي الدُّنْيَا
Verily, those who are equitable in this life, will be on podiums made of pearls before Ar-Rahman, the Exalted and Most Honored, on account of their fairness in this life.
An-Nasa’i collected this Hadith.
Allah’s statement
49:10
اِنَّمَا الۡمُؤۡمِنُوۡنَ اِخۡوَۃٌ فَاَصۡلِحُوۡا بَیۡنَ اَخَوَیۡکُمۡ وَ اتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ ﴿٪۱۰﴾
The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.
إِنَّمَا الْمُوْمِنُونَ إِخْوَةٌ
The believers are but a brotherhood.
means, all of them are brothers in Islam.
The Messenger of Allah said,
الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يُسْلِمُه
The Muslim is the brother of the Muslim, he is not unjust with him nor does he forsake him.
In the Sahih,
وَاللهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيه
Allah helps the servant as long as the servant helps his brother.
Also in the Sahih:
إِذَا دَعَا الْمُسْلِمُ لاَِخِيهِ بِظَهْرِ الْغَيْبِ قَالَ الْمَلَكُ امِينَ وَلَكَ بِمِثْلِه
If the Muslim invokes Allah for the benefit of his absent brother, the angel says afterwards, “Amin, and for you the same.”
There are many Hadiths with this meaning, such as, in the Sahih,
مَثَلُ الْمُوْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَوَاصُلِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَايِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر
The parable of the believers in relation to the kindness, mercy and compassion they have for each other, is that of the body:when an organ of it falls ill, the rest of the body responds with fever and sleeplessness.
And also in Sahih.
الْمُوْمِنُ لِلْمُوْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا
A believer to another believer is like a building whose different parts enforce each other.
The Prophet then clasped his hands with the fingers interlaced.
Allah’s statement,
فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ
So make reconciliation between your brothers,
refers to the two groups that fight each other,
وَاتَّقُوا اللَّهَ
and have Taqwa of Allah (in all of your affairs),
لَعَلَّكُمْ تُرْحَمُونَ
that you may receive mercy.
and this is a promise from Allah that He will grant mercy to those who fear and obey Him
49:11
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا یَسۡخَرۡ قَوۡمٌ مِّنۡ قَوۡمٍ عَسٰۤی اَنۡ یَّکُوۡنُوۡا خَیۡرًا مِّنۡہُمۡ وَ لَا نِسَآءٌ مِّنۡ نِّسَآءٍ عَسٰۤی اَنۡ یَّکُنَّ خَیۡرًا مِّنۡہُنَّ ۚ وَ لَا تَلۡمِزُوۡۤا اَنۡفُسَکُمۡ وَ لَا تَنَابَزُوۡا بِالۡاَلۡقَابِ ؕ بِئۡسَ الِاسۡمُ الۡفُسُوۡقُ بَعۡدَ الۡاِیۡمَانِ ۚ وَ مَنۡ لَّمۡ یَتُبۡ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ ﴿۱۱﴾
O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one’s] faith. And whoever does not repent – then it is those who are the wrongdoers.
The Prohibition of mocking and ridiculing One Another
Allah the Exalted forbids scoffing at people, which implies humiliating and belittling them. In the Sahih, it is recorded that the Messenger of Allah said,
الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْصُ النَّاس
Arrogance is refusing the truth and belittling people.
And in another Version
غَمْطُ النَّاس
And despising people,
It is forbidden to scoff at and belittle people, for the injured party could be more honored and dearer to Allah the Exalted than those who ridicule and belittle them.
This is why Allah the Exalted said,
يَا أَيُّهَا الَّذِينَ امَنُوا لَاا يَسْخَرْ قَومٌ مِّن قَوْمٍ عَسَى أَن يَكُونُوا خَيْرًا مِّنْهُمْ
وَلَا نِسَاء مِّن نِّسَاء عَسَى أَن يَكُنَّ خَيْرًا مِّنْهُنَّ
O you who believe!
Let not a group scoff at another group; it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former.
thus, stating this prohibition for men and then women.
The statement of Allah the Exalted,
وَلَا تَلْمِزُوا أَنفُسَكُمْ
Nor defame yourselves,
forbids defaming each other. He among men who is a slanderer, and a backbiter, is cursed and condemned as Allah states
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ
Woe to every Humazah, Lumazah, (104:1)
Hamz is defamation by action, while Lamz is by words.
Allah the Exalted and Most Honored said,
هَمَّازٍ مَّشَّأءِ بِنَمِيمٍ
Hammaz (defaming), going about with slander. (68:11)
meaning, he belittles and defames people, transgressing and spreading slander among them, which is the Lamz that uses words as its tool.
Allah’s statement here,
وَلَا تَلْمِزُوا أَنفُسَكُمْ
(Nor defame yourselves), just as He said in another Ayah,
وَلَا تَقْتُلُواْ أَنفُسَكُمْ
Nor kill yourselves, (4:29), meaning, nor kill one another.
Abdullah bin Abbas, Mujahid, Sa`id bin Jubayr, Qatadah and Muqatil bin Hayyan said that the Ayah,
وَلَا تَلْمِزُوا أَنفُسَكُمْ
(Nor defame yourselves), means, none of you should defame each other,’
while,
…
وَلَا تَنَابَزُوا بِالاَْلْقَابِ
(…nor insult one another by nicknames…) means, `you should not address people by nick names that people dislike.’
Imam Ahmad recorded that Abu Jabirah bin Ad-Dahhak said,
“This Ayah was revealed about us, Banu Salamah;
وَلَا تَنَابَزُوا بِالاَْلْقَابِ
(nor insult one another by nicknames), When the Messenger of Allah migrated to Al-Madinah, every man among us had two or three nicknames. When the Prophet called a man by one of these nicknames, people would say, `O Allah’s Messenger! He hates that nickname.’ Then this Ayah,
وَلَا تَنَابَزُوا بِالاَْلْقَاب
(nor insult one another by nicknames) was revealed.”
Abu Dawud also collected this Hadith.
The statement of Allah the Exalted and Most Honored,
بِيْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الاِْيمَانِ
Evil is the name of wickedness after faith,
means, the names and descriptions of wickedness are evil; meaning, `to use the nicknames that were used by the people of Jahiliyyah, after you embraced Islam and understood it,’
وَمَن لَّمْ يَتُبْ
And whosoever does not repent,
means, from this sin,
فَأُوْلَيِكَ هُمُ الظَّالِمُونَ
then such are indeed wrongdoers.
49:12
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اجۡتَنِبُوۡا کَثِیۡرًا مِّنَ الظَّنِّ ۫ اِنَّ بَعۡضَ الظَّنِّ اِثۡمٌ وَّ لَا تَجَسَّسُوۡا وَ لَا یَغۡتَبۡ بَّعۡضُکُمۡ بَعۡضًا ؕ اَیُحِبُّ اَحَدُکُمۡ اَنۡ یَّاۡکُلَ لَحۡمَ اَخِیۡہِ مَیۡتًا فَکَرِہۡتُمُوۡہُ ؕ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ تَوَّابٌ رَّحِیۡمٌ ﴿۱۲﴾
O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah ; indeed, Allah is Accepting of repentance and Merciful.
The Prohibition of Unfounded Suspicion
Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one’s family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation.
يَا أَيُّهَا الَّذِينَ امَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ
O you who believe!
Avoid much suspicion; indeed some suspicion is sin.
Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one’s family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation.
The Leader of the faithful Umar bin Al-Khattab said,
“Never think ill of the word that comes out of your believing brother’s mouth, as long as you can find a good excuse for it.”
Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah’s Messenger said,
إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ
وَلَا تَجَسَّسُوا
وَلَا تَحَسَّسُوا
وَلَا تَنَافَسُوا
وَلَا تَحَاسَدُوا
وَلَا تَبَاغَضُوا
وَلَا تَدَابَرُوا
وَكُونُوا عِبَادَ اللهِ إِخْوَانًا
Beware of suspicion, for suspicion is the worst of false tales;
do not spy on one another;
do not look for other’s faults;
do not be jealous of one another;
do not envy one another;
do not hate one another; and
do not desert (shun) one another.
And O Allah’s servants! Be brothers!
The Two Sahihs and Abu Dawud recorded this Hadith.
Anas said that the Messenger of Allah said,
لَاا تَقَاطَعُوا
وَلَا تَدَابَرُوا
وَلَا تَبَاغَضُوا
وَلَا تَحَاسَدُوا
وَكُونُوا عِبَادَ اللهِ إِخْوَانًا
وَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَثَةِ أَيَّام
Do not shun each other;
do not ignore one another;
do not hate one another, and
do not envy one another,
and be brothers, O servants of Allah.
No Muslim is allowed to shun his brother for more than three days.
Muslim and At-Tirmidhi collected this Hadith, who considered it Sahih.
Allah said,
وَلَا تَجَسَّسُوا
And spy not, (on each other).
Tajassus, usually harbors ill intentions, and the spy is called a Jasus.
As for Tahassus (inquiring) it is usually done for a good reason.
Allah the Exalted and Most Honored said that Prophet Ya`qub said,
يبَنِىَّ اذْهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلَا تَايْـَسُواْ مِن رَّوْحِ اللَّهِ
“O my sons! Go you and inquire (Tahassasu) about Yusuf and his brother, and never give up hope of Allah’s mercy.” (12:87)
Both of these terms, `Tajassus’ and `Tahassus’ could have evil connotations.
In the Sahih it is recorded that the Messenger of Allah said,
لَاا تَجَسَّسُوا وَلَاا تَحَسَّسُوا
وَلَا تَبَاغَضُوا
وَلَا تَدَابَرُوا
وَكُونُوا عِبَادَ اللهِ إِخْوَانًا
Neither commit Tajassus nor Tahassus,
nor hate each other
nor commit Tadabur.
And be brothers, O servants of Allah.
Al-Awza`i said,
“Tajassus means, to search for something, while
Tahassus means, listening to people when they are talking without their permission, or eavesdropping at their doors.
Tadabur refers to shunning each other.”
Ibn Abi Hatim recorded this statement.
Allah the Exalted said about backbiting;
وَلَا يَغْتَب بَّعْضُكُم بَعْضًا
neither backbite one another,
thus prohibiting it, which was explained in a Hadith collected by Abu Dawud that Abu Hurayrah said,
“It was asked, `O Allah’s Messenger! What is backbiting?’
He said,
ذِكْرُكَ أَخَاكَ بِمَا يَكْرَه
Mentioning about your brother in a manner that he dislikes.
He was asked, `What if my brother was as I mentioned?’
He said,
إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ وَإِنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَتَّه
If he was as you mentioned, you will have committed backbiting. But if he was not as you say about him, you will have falsely accused him.”
At-Tirmidhi collected this Hadith and said “Hasan Sahih.”
Backbiting was sternly warned against, and this is why Allah the Exalted and Most Blessed compared it to eating the flesh of a dead human being,
أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ
Would one of you like to eat the flesh of his dead brother You would hate it.
Just as you hate eating the flesh of a dead person, on account of your nature; so hate backbiting, on account of your religion. The latter carries a punishment that is worse than the former. This Ayah seeks to discourage people from backbiting and warns against it.
The Prophet used these words to discourage taking back a gift that one gives to someone,
كَالْكَلْبِ يَقِيءُ ثُمَّ يَرْجِعُ فِي قَيْيِه
He is just like the dog that eats its vomit.
after saying,
لَيْسَ لَنَا مَثَلُ السَّوْء
Ours is not an evil parable.
Using various chains of narration, the Sahihs and Musnads record that the Prophet said during the Farewell Hajj:
إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هذَا فِي شَهْرِكُمْ هذَا فِي بَلَدِكُمْ هذَا
Verily, your blood, wealth and honor are as sacred among you as the sanctity of this day of yours, in this month of yours, in this town of yours.
Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah said,
كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ مَالُهُ وَعِرْضُهُ وَدَمُهُ حَسْبُ امْرِىءٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِم
All of the Muslim is sacred to the Muslim, his wealth, honor and his blood. It is evil enough for someone to belittle his Muslim brother.
At-Tirmidhi collected this Hadith and said “Hasan Gharib.”
Al-Hafiz Abu Ya`la recorded that a cousin of Abu Hurayrah said,
“Ma`iz came to the Messenger of Allah and said, `O Allah’s Messenger! I have committed adultery,’ and the Messenger turned away from him until Ma`iz repeated his statement four times. The fifth time, the Prophet asked him,
زَنَيْتَ
Have you committed adultery?
Ma`iz said, Yes.
The Prophet asked,
وَتَدْرِي مَا الزِّنَا
Do you know what adultery means?
Ma`iz said, `Yes. I have illegally done with her what a husband legally does with his wife.’
The Prophet said,
مَا تُرِيدُ إِلَى هذَا الْقَوْلِ
What do you seek to accomplish by this statement?
Ma`iz said, `I intend that you purify me.’
The Prophet asked,
أَدْخَلْتَ ذلِكَ مِنْكَ فِي ذلِكَ مِنْهَا كَمَا يَغِيبُ الْمِيلُ فِي الْمُكْحُلَةِ وَالرِّشَا فِي الْبِيْرِ
Have you gone into her just as the stick goes into the kohl container and the rope goes into the well?
Ma`iz said, `Yes, O Allah’s Messenger!’
The Prophet commanded that Ma`iz be stoned to death and his order was carried out.
The Prophet heard two men saying to one another, `Have you not seen the man who had Allah cover his secret, but his heart could not let him rest until he was stoned to death, just as the dog is stoned.’
The Prophet continued on and when he passed by the corpse of a donkey, he asked,
أَيْنَ فُلَنٌ وَفُلَنٌ انْزِلَا فَكُلَ مِنْ جِيفَةِ هذَا الْحِمَار
Where are so-and-so? Dismount and eat from this donkey.
They said, `May Allah forgive you, O Allah’s Messenger! Would anyone eat this meat?’
The Prophet said;
فَمَا نِلْتُمَا مِنْ أَخِيكُمَا انِفًا أَشَدُّ أَكْلً مِنْهُ وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهُ الاْنَ لَفِي أَنْهَارِ الْجَنَّةِ يَنْغَمِسُ فِيهَا
The backbiting you committed against your brother is worse as a meal than this meal. By He in Whose Hand is my soul! He is now swimming in the rivers of Paradise.”
This Hadith has an authentic chain of narration.
Imam Ahmad recorded that Jabir bin `Abdullah said, “We were with the Messenger of Allah when a rotten odor was carried by the wind. The Messenger of Allah said,
أَتَدْرُونَ مَا هذِهِ الرِّيحُ هَذِهِ رِيحُ الَّذِينَ يَغْتَابُونَ النَّاس
Do you know what this odor is? It is the odor of those who backbite people.”
Accepted Repentance from Backbiting and Slander
Allah the Exalted and Most Honored said,
وَاتَّقُوا اللَّه
And have Taqwa of Allah,
that is, regarding what He has commanded you and forbidden for you. Fear Him and beware of Him,
إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ
Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.
He forgives those who repent to Him, is merciful with those who go back to Him and trust in Him.
The majority of scholars have stated that repentance for committing the sin of backbiting is that one refrains from backbiting intending not to repeat it again. There is a difference of opinion if whether feeling remorse is required in this case, and also if one should apologize to those who he has backbitten.
Some scholars stated that it is not necessary for one to ask those whom he has backbitten to forgive him, because if they knew what was said about them, they could be hurt more than if they were not told about it. It is better, they said, that one should praise those whom he has backbitten in audiences in which he has committed the act. It is also better if one defends the injured party against any further backbiting, as much as one can, as recompense for his earlier backbiting
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