Abu Dawud

1140. Commentary:
➊ It is mentioned in Sahih Bukhari that Abu Sa'id al-Khudri radi Allahu anhu also forbade Marwan from delivering the sermon before the Eid prayer. [صحيح بخاري، حديث : 956]
And in this narration, the one who objected is named as 'Ammar ibn Ruyaybah or Abu Mas'ud radi Allahu anhu. [عون المعبود]
➋ The noble Companions radi Allahu anhum ajma'in found any opposition to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam extremely burdensome.
➌ The meaning of disapproving something in the heart is to have the resolve that whenever the opportunity arises, one will certainly put an end to that evil.

Hadith Commentary:
Vocabulary of the Hadith:

(1)
Munkar:
Evil,
detestable,
an act contrary to the Shariah, reason, and custom.
Falyughayyirhu: He should change it,
make an effort to alter and correct it.

(2)
Yad:
Means "hand,"
here it refers to the use of force, i.e., to employ strength and power.

Benefits and Issues:

(1)
To prevent evil, mischief, and acts contrary to the Shariah, and to strive to change them to the best of one's ability, is the responsibility of every individual.
It is not the responsibility of any particular person,
group,
class, or only the government.
There are three levels or degrees of this:

(a)
If one has authority and power, and it is possible to stop the evil through strength and force,
then it is necessary to use strength,
or governmental authority and power.

(b)
If the use of authority, power, or strength is not possible,
or these things are not available,
then one must try to prevent and correct it through verbal or written explanation, admonition, and advice.

(c)
If the circumstances are so severe and unfavorable that a person does not even have the strength to speak out against the evil,
or the people of religion are in such a weak position that even collectively there is no opportunity to speak out against it,
then the last level is to consider it evil in one's heart,
and to maintain the intention in the heart to eradicate and change it,
and to think of ways to eliminate it,
and at the very least, to continue to pray individually and collectively to Allah Ta'ala for its removal in whatever way possible. This is the last and weakest level of faith, after which there is no other level of faith.

(2)
It cannot be objected that Abu Sa'id al-Khudri radi Allahu anhu, while acting upon this hadith, did not himself stop Marwan,
because it is mentioned in the agreed-upon narration:
that when Marwan proceeded towards the pulpit to deliver the sermon before the prayer, Abu Sa'id radi Allahu anhu grabbed his hand and pulled him back and said:
"Pray first."
(Fath al-Bari: 2/579)
And when this person fulfilled this obligation, then again he (Abu Sa'id) supported him.

(3)
If the commission of evil and munkar is being done openly in front of everyone, then this will not be an individual obligation (fard 'ayn),
it will be a collective obligation (fard kifayah).
When some people fulfill this obligation, it is lifted from the others.
Where there is no one else present to prevent the evil,
then the person who is aware of the evil being committed must prevent it;
it becomes an individual obligation (fard 'ayn) upon him,
whether the perpetrator ceases or not,
in every situation, preventing it is a responsibility.

(The Shariah does not permit changing the form, shape, or manner that it has prescribed for any religious act or deed.
Marwan only changed the order of the prayer and the sermon,
he did not neglect any act.
Merely on the basis of changing the order and sequence, his action was declared munkar (evil),
none of the Imams of the Ummah accepted this change,
even though there is a benefit and advantage in that those who come late can also join the prayer and the Friday sermon,
the sermon is before the prayer, so when a change in form and shape is not tolerated,
then how can it be permissible to prescribe a form, manner, or method for any act from one's own side?)

Explanation:

1:
That is:
He should distance himself from that evil,
and, if possible, separate himself from the group of those who commit it.

Benefits and Issues:
The elders of a household and family, the ruler of an area or city, and the supreme ruler of a state possess the authority to eradicate the evils found within their sphere of influence by force.
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And it is obligatory upon the scholars and other people of insight to clarify the evilness of evil and to warn against its bad consequences.
And whoever is unable to do even this, then at the very least, they must consider it evil in their heart.
Otherwise, after this, not even a particle of faith remains.
Bear in mind that the meaning of considering it evil in the heart is that there should be a resolve in their hearts that if not today, then tomorrow—whenever the opportunity arises—they will surely uproot this evil.
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And Allah Ta’ala knows well the secrets of the hearts, and He alone is the One who grants success.

Benefits and Issues:

➊
It is not permissible to take a pulpit (minbar) to the Eid prayer ground or to construct a pulpit there.

➋
The Eid prayer used to be performed before the sermon (khutbah).

➋
If, due to the negligence of the people, a mistake becomes customary, then it is not correct to adopt a method contrary to the Sunnah in order to eliminate it, because that would be another mistake. It is an error for the common people to leave after performing the Eid prayer without listening to the sermon. It is necessary to draw attention to this and to prevent it. However, the solution is not to deliver the sermon before the Eid prayer.

➍
The public has the right to warn the ruler regarding his mistake, provided there is no fear of a major harm arising from it. Nevertheless, scholars should propagate the correct matter so that suitable circumstances can be created for its implementation, and so that the public is encouraged to abandon wrong practices.

➎
It is permissible to praise someone openly for a good deed, provided the purpose is to support the doer of good and to encourage him in righteousness.

➏
Abu Sa'id radi Allahu anhu said that this person has fulfilled his obligation. By this, his intention was to support and encourage him. Some among the listeners may have considered this person's statement inappropriate, or thought that although the statement was correct, it should not have been made at that moment. Abu Sa'id radi Allahu anhu removed this misunderstanding.

➐
It is the duty of the authorities to correct mistakes and to eliminate evil by force, or for the person who has authority over someone to prevent it by force—for example, a slave, subordinate, child, or student. Otherwise, forbidding with the tongue is sufficient.

➑
Forbidding with the tongue is the duty of the scholars, and the general public should also act upon this method within their sphere of authority.

➒
If a person, due to weakness of faith or lack of courage and resolve, is unable to even express the abhorrence of evil with his tongue, then at the very least, hatred of the sin in the heart is necessary. To consider a sin as good, to like it, or to dislike those who forbid it, is in a sense participation in the sin, which is not befitting for a believer.

Benefits and Issues:

➊
It is Sunnah to deliver the Eid sermon (khutbah) in the Eid prayer ground (Eidgah) without a pulpit (minbar).

➋
Performing the Eid prayer in the mosque is also against the Sunnah.

➌
The Eid sermon is delivered after the prayer.

➍
The noble Companions (radi Allahu anhum) used to correct the rulers when they made mistakes.

➎
Abu Sa'id (radi Allahu anhu) encouraged the one who criticized.
Therefore, one should support the person who forbids a wrong action.
It is the ruler's duty to eradicate evil with firmness.
Similarly, a person is obligated to put an end to evil by authority in his own home, land, and factory, etc.
Scholars should block the path of evil through preaching and admonition, and by clarifying issues; and wherever it is appropriate to exert pressure in some other manner within proper limits,
one should use one's influence and authority.

➏
A weak person, who due to weakness of faith or being overpowered, does not have the courage to forbid (evil), should at least harbor hatred for the sin, and should have the intention that if Allah grants him strength, he will put an end to that evil.

Urdu marginal note:
"It is understood from 'is free from sin' that merely witnessing a sin is itself a sin, except if one fulfills one's Shari'ah obligation."