In the categories reported from Qāḍī ʿIyāḍ, identify **what was falsified and whether it was intentional**. A person may deliberately attribute to the Prophet ﷺ words he did not say. The commentary mentions different motives: hostility to religion, ignorant invention of merits or exhortations, partisanship, and worldly advantage. These are categories, not established motives of every named criticized transmitter.
A second form deliberately **invents or changes an isnād** for a text. Other examples are falsely claiming “I heard” a report never heard, or taking a Companion’s or another wise person’s saying and ascribing it to the Prophet ﷺ. Such intentional fabrication of attribution is distinct from a merely poor memory.
By contrast, an **unintentional error**, a mistaken chain, or confused recall does not itself prove deliberate invention. The critical vocabulary—suspected, weak, error-prone, or an habitual liar—must be supported by the particular evidence; these judgments cannot be treated as interchangeable.