Benefits Taken from the Introduction of Saheeh Muslim: Ruling on Using Weak Ahaadeeth and Fabricating Them (Part 1)

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‘Indeed what prevents me from relating to you a great number of Ḥadīth is that the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Whoever intends to lie upon me, then let him take his seat in the Fire.’ [Hadeeth No. 2 from the Introduction of Saheeh Muslim]

-It is haram to use weak/fabricate reports and attribute them to the Prophet (Peace be upon him) to the level of it being kufr, some said it was Kufr.

-The person is also sinful even if he was ignorant

-Ahl as-Sunnah say it's a sin whether he intends it or not.

Mu'tazilah say there must be Qasd to lie 

In response we say “Whoever lies upon me” (من كذب علي) is general as are other narrations which are also general, thus we don’t make a restriction (تقييد) of “on purpose” (عمد), and this is specific to the prophet otherwise lying is only with if a person intended it.

-Lying against the Prophet is not Kufr as all the narrations combined show it's a major sin 

without using the word Kufr, other wordings include ((يلج)) ((بني له بيت)) ((يدل)) etc.

-Lying against him making it permitted to lie is Kufr, with no disagreement

-If a person lies and fabricates and makes Tawbah his narrations are accepted, Qiyaas with those who were Kuffaar and became Muslim and accepting Shahaadah (there is Ijmaa on this) of a person after he repents from lying, this is the view of the majority.

Those who said its not allowed to accept it make Qiyaas between Riwaayah and Shahaadah because Riwaayah is general Mafasadah against the Prophet but Shahaadah is specific for a case, but in response we say Tawbah is accepted for all sins including Kufr and narrations are accepted thereafter

-The scholars are agreed that it is not permitted to lie against him Ahkaam nor in Targheeb, except for what a few Juhaal said. They permitted lying and fabricating in matters of Targheeb as they argue that they are lying for him, not against him and there is a wording which says ((ليدل الناس))

In response, ((لا تخفوا ما ليس لكم به علم)), its innovating, its Zoor and they are going against Mutawatir and Ijmaa, also linguistically one can’t lie for a person (له) whilst fabricating against him, it’s always against (عليه)

As for the wording ((ليدل الناس)) then this is for تأكيد, but the extra wording is weak with no disagreement.

-The scholars are agreed that narrating these weak narrations is not permissible except for conditions: 1) to explain or 2) it must be clearly stated that it is weak or fabricated

-The scholars are agreed that Tasheeh and Tad’eef is Ijtihaad but if you disagree with the grading you don’t need to change it but make a note as this would all lead to Tahreef

-It is permitted to narrate a Hadeeth if one says ((كماقال)) or with ((بمعنى)), there is agreement that this is not false attribution, this is why Anas and Zubayr were plentiful in Mawqoof Ahadeeth because they feared false attribution

[Taken from Sharh Muqaddimmah Saheeh Muslim 1/105-107]

Reference: Hadeeth taken from http://sunnah.com/muslim/introduction