He gave an illustrative example of a fabricated hadith in terms of its text, but whose chain of narration is weak.

The Shaykh : For example, the hadith: . In reality, this hadith cannot be judged as fabricated based on its chain of narration, because there is no liar or fabricator in its chain. However, Ibn Taymiyyah and others ruled that it is fabricated because they examined the authentic hadiths narrated from the Prophet (peace and blessings be upon him) regarding the virtue of this day specifically, and they did not find any mention in those authentic hadiths of the virtue of being generous to one's family on the day of 'Ashura. Furthermore, it is observed that in previous history, al-Husayn (may Allah be pleased with him) was killed on the day of 'Ashura, and it was not known before that it was at least a recommended practice (mustahabb) for a man to be generous to his family on the day of 'Ashura. It is also known in the history of some of the rulers of the Umayyads that they would openly display intense hostility toward the People of the House, led by 'Ali ibn Abi Talib. So Ibn Taymiyyah (may Allah have mercy on him) held that this hadith was fabricated by the Na'sibah, meaning those who hated 'Ali. He said this hadith is false, or he said this is a fabricated hadith. This causes difficulty for some people who are limited in their understanding; they look at the chain and do not find in it anything that necessitates ruling the hadith as fabricated, and it is truthful. But they did not look at Ibn Taymiyyah's perspective in his ruling that this hadith is fabricated, which is that he looked at the meaning of the hadith and did not stop only at its weak chain of narration.