Darimi

Hadith Commentary:
1.
Anas radi Allahu anhu remained with the Prophet sallallahu alayhi wa sallam for ten years, in travel and at home, in hardship and ease, in private and in public. Despite such frequent companionship, the number of narrations transmitted from him is not as great as might be expected. In the above hadith, he has explained the reason for this. The approach of cautious Companions radi Allahu anhum was not that they would refrain from narrating altogether, but rather that they would avoid excessive narration, because of the risk of carelessness therein. Since there is a severe warning regarding the concealment of knowledge—that such people will have a bridle of fire placed upon them on the Day of Resurrection—they would narrate when there was a need. Despite this caution, numerous narrations from Anas radi Allahu anhu are mentioned in the books of hadith. This is perhaps because he lived a long life, and most of the Companions radi Allahu anhum had departed before him. People would turn to him to ask about religious matters, and thus the number of narrations increased, although even this abundance is very little compared to the totality of his knowledge. (Fath al-Bari: 1/266)

2.
Anas radi Allahu anhu says that if he did not fear making a mistake in narrating hadith, he would narrate many ahadith. This means that he would only narrate a hadith about which he was certain that the Messenger of Allah sallallahu alayhi wa sallam had indeed said it in that way. If he had any doubt, he would refrain from narrating it. Some have inferred from this statement that he was very particular about narrating hadith verbatim, but this is not correct, because narration by meaning (riwayah bil-ma‘na) is established from Anas radi Allahu anhu, as is evident from narrations regarding reciting Bismillah before Surah al-Fatihah, the increase of food, and the abundance of water during ablution (wudu). (Fath al-Bari: 1/266)

Hadith Commentary: Benefits and Issues:
«كذب على النبى صلى الله عليه وسلم»
refers to attributing one's own or someone else's statement to the Messenger of Allah (sallallahu alayhi wa sallam). This does not mean that it is permissible to fabricate hadith in support of the Shariah, or for the sake of encouragement or deterrence, in favor of the Prophet (sallallahu alayhi wa sallam). For to declare as his (sallallahu alayhi wa sallam) statement something which he did not say is itself a lie.

➊ The narrator (most likely Anas bin Malik radi Allahu anhu) is uncertain whether the phrase «مُتَعَمِّدًا» was also stated, while there is no doubt regarding the rest of the hadith.

➋ This demonstrates the narrator’s honesty, as he openly expressed his doubt regarding the specific word of the Messenger of Allah sallallahu alayhi wa sallam that he was unsure about.

➌ It is clear from other narrations that the phrase «مُتَعَمِّدًا» is included in the hadith of the Messenger. Therefore, it is not correct to attribute this as a doubt of the narrator.