Chapter 4: The Prohibition of Narrating Upon the Weak and The Caution Against Relating Their Narrations
 Muhammad bin Abd Allah bin Numayr and Zuhayr bin Harb narrated to me, they said Abd Allah bin Yazīd narrated to us, he said Sa’īd bin Abī Ayyūb narrated to me, he said Abū Hāni’ narrated to me, on authority of Uthmān Muslim bin Yasār, on authority of Abī Hurayrah, on authority of the Messenger of Allah, peace and blessings of Allah upon him, he said: ‘There will be in the last of my nation a people narrating to you what you nor your fathers heard, so beware of them’.
This hadith is collected by the author here and Ahmad in his Musnad (no. 7919 and 8241).
The hadith means one should avoid these people and avoid sitting with them or listening to their narrations, so that the fabricated hadith will not become established with you; thus, you will be unable to rid yourselves of it.
Also, found in this hadith is a sign from the signs of prophet hood; where the Prophet informed about that which would take place in his Ummah and it has come to pass as he said. And Allah knows best.
 Harmalah bin Yahyā bin Abd Allah bin Harmalah bin Imrān at-Tujībī narrated to me, he said Ibn Wahb narrated to us, he said Abū Shurayh narrated to me that he heard Sharāhīl bin Yazīd saying ‘Muslim bin Yasār informed me that he heard Abā Hurayrah saying, the Messenger of Allah, peace and blessings of Allah upon him, said: “In the last days there will be liars and fabricators. They will come to you with narrations that you or (your) forefathers have never heard. Beware of them, so that they will not misguide you and be a trial upon you.”
Al-Qurtubi said: “In this narration the Prophet is informing that after him there will be those who will lie upon him, misguiding the people with their fabrications, and that which he stated has occurred, so this narration is from the proofs of his truthfulness. Abu Umar ibn Abd al-Barr reported from Hammaad ibn Zayd that he said: “The heretics fabricated twelve thousand narrations on the prophet and spread them amongst the people.” And it has been related from one of the fabricators that he repented and he cried saying: “Is there any repentance for me? I have fabricated twelve thousand narrations on the Messenger of Allah, all of them being implemented.’ The scholars of hadith have authored many books regarding fabricated narrations that have been widely circulated and put into practice by many of the people of Fiqh (jurisprudence), who do not have knowledge of the science of the narrators.” (Al-Mufhim 1/118-119)
Muhammad Ibn Adam says: “His statement: ‘I have fabricated twelve thousand narrations on the Messenger of Allah, all of them being put into practice,’ is no doubt debatable; rather, it is a false claim to whoever considers it.”
 Abū Sa’īd al-Ashajj narrated to me, Wakī’ narrated to us, al-A’mash narrated to us, on authority of al-Musayyab bin Rāfi’, on authority of Āmir bin Abdah, he said, Abd Allah [bin Mas’ūd] said: ‘Indeed Satan will appear in the form of a man and he will come to the people, narrating to them false ahadīth, and they will then depart. Then a man among them will say: ‘I heard a man whose face I recognize but I do not know his name narrating [such and such]…
“Indeed Satan will appear in the form of a man…” – he came in the form of a man who used to come to the people, and they would recognize him. He only came in the form of someone recognizable to enable himself to deceive them because if he came to them as a person who was unfamiliar to them, they would not have taken his narrations so readily. And Allah knows best.
There are two matters related to this narration:
The first: The author’s purpose of citing the narration of Ibn Mas’ud is to warn against taking reports from unknown and weak narrators, and that it is obligatory to be cautious about accepting hadiths. Therefore, one does not accept (a narration) from anyone except those whose identities and conditions are known, and their trustworthiness is established, publicly and privately. And Allah knows best.
The second: That this narration is Mawquf (from the wording and meaning of a companion); however, it is ruled as a statement of the Messenger of Allah because it could not have come by way of (personal) opinion, and what is established in the science of hadith terminology is that what is related by a companion but could not have come from personal opinion or independent judgement, then it must be assumed that it emanated (from the Prophet). This is the condition of ar-Raazi in al-Mahsul and others from the scholars of hadith.