From the explanation of the book "Al-Targhib wa al-Tarhib," the continuation of the explanation of the hadith of Mu'adh (may Allah be pleased with him): "And if you do a bad deed, do a good deed next to it"

The Shaykh : Therefore, it is obligatory for us to stand by the limits of Allah, and not to presume upon Allah by legislating with our opinions, minds, desires, and customs something that the Messenger of Allah (peace and blessings be upon him) did not legislate for us. On the contrary, we are given the space to remember Allah however it suits us, without adopting a specific manner or form, and... as is easy, as He said in this hadith: .
This hadith is also an explanation of another hadith from Mu'adh, in which the Messenger (peace and blessings be upon him) said: . This details that general statement. It says: If you make a mistake, if you disobey your Lord publicly, you must follow that with repentance and a good deed publicly. But if you are afflicted with doing something in secret, do not expose yourself, and do not announce your sin. Rather, repent to Allah (Mighty and Majestic), which is undoubtedly a good deed, and also do good deeds in secret; that is further from you approaching showing off in performing this deed.
But if you did a bad deed publicly, then announcing repentance from it here is a humiliation of the self, and it is a subjugation and submission of it; and therefore you find that many people, when they make a mistake publicly, a person comes and advises them that they made a mistake and that they should announce their mistake to the people, and few do that.
From this, we know that enjoining good and forbidding evil does not have a specific, defined system, as it appears to some people who are dominated by politics in their calling, in their opinion. They think that if the preacher, for example, makes a mistake on the pulpit and recites a fabricated hadith with no basis, someone stands up. And this, unfortunately, is not found in this country, whereas in Egypt, much of this occurs. The reason is that the Egyptian country has, so to speak, a more scholarly spirit than this country. We know of many incidents where some of the attendees rebuke the preacher for a hadith or an opinion in which he erred. The preachers... are between sincere people and insincere people, and so on.
The mistake is that if an error occurs publicly, it must be rebuked publicly, and if it occurs secretly, it must be rebuked secretly. Because in the first case, as it pleases some people, as we said earlier, this preacher is taken aside after his sermon and after his prayer, and it is said to him in a gentle language: "You, may Allah bless you, your sermon was so sweet and so beneficial!" and so on, a new lecture so that the Muslim can offer a brief piece of advice to his Muslim brother, but a hadith of so-and-so came in his sermon, and this is a fabricated hadith. This is what some propose. This style could have been beneficial in preserving the heart of the one being advised; because, unfortunately, the souls of most Muslims have become Pharaonic and arrogant, not accepting advice except from whom Allah wills. This style could have been adopted with two conditions; one of which is absolutely impossible to achieve, and the other may be possible. The first: to gather all the people who he made a mistake to in his sermon, in a second sermon or a second meeting, and say: "I mentioned to you in the previous sermon a hadith of so-and-so, and this hadith has been proven to be fabricated. It is not possible to gather these people..."