A type of khabar al-wāhid known as weak hadiths is subject to various divisions, and among them, fabricated hadiths are considered the most worthless among weak hadiths. Indeed, a fabricated hadith is a narration falsely attributed to Prophet Muhammad, invented and fabricated in his name. The person who produces such narrations sometimes creates the narration themselves, sometimes attributes the words of righteous predecessors or wise individuals who lived in the past, or attributes Israelite narratives as if Prophet Muhammad spoke them, or adds a sound attribution to a weak hadith to give it credibility. Although many examples can be given of places where fabricated hadiths are used, one exciting place where they are encountered is in the works of scholars from the Islamic intellectual tradition. Some Islamic scholars unknowingly contributed to the acceptance of these fabricated narrations among the ummah by including them in their works. Hadith scholars have unanimously agreed that the narration of a fabricated hadith is permissible only if it is accompanied by a clear statement that it is fabricated. However, in some theological works, including those of Islamic theology (kalām), it is observed that hadiths whose fabrication is explicitly mentioned are used without any explanation of their fabrication. Surprisingly, prominent figures such as Imam Juwaynī (d. 478/1085) and Al-Ghazālī (d. 505/1111), who hold an essential place in various fields, including theology, have fallen into this error. Of course, attributing a statement to Prophet Muhammad that does not belong to him, even with good intentions, does not change this fact. So, how can theologians comfortably use these hadiths by attributing them to Prophet Muhammad? Did theologians not know that these hadiths were fabricated? Or do they fabricate hadiths due to sectarian bias? This study aims to explore the background of the inclusion of explicitly fabricated hadiths in theological works. By analyzing the explanations presented by subsequent scholars, we can better understand how theologians relate to fabricated hadiths. As a result, including fabricated hadiths in theological works highlights the potential for errors and misconceptions. It reminds us that scholars are not infallible and can make mistakes, emphasizing the importance of applying strict methods to evaluate the authenticity of hadiths. The issue of fabricated hadiths is not limited to theology alone; it can also be observed in other fields of knowledge. Therefore, this study contributes to a broader perspective by exploring similar uses of fabricated hadiths in various domains. While there are existing studies on fabricated hadiths, this research contributes to the discussion by examining the specific case of Teftāzānī's Sharh al-Aqāid and the narration related to the creation of the Quran. By analyzing the explanations provided by subsequent scholars, we gain a better understanding of how theologians engage with fabricated hadiths. Consequently, the inclusion of fabricated hadiths in theological works highlights the potential for errors and misconceptions, reminding us that scholars are not infallible and emphasizing the importance of applying rigorous standards for evaluating the authenticity of hadiths. The study aims to clarify the background and rationale behind the use of fabricated hadiths by theologians. It emphasizes the importance of comprehensively understanding theologians' approach to fabricated hadiths. It also underscores the significance of discerning the authenticity of hadiths and applying rigorous evaluation standards. While the issue of fabricated hadiths is not limited to theology, it can also be observed in other fields. Hence, this study contributes to a broader perspective by exploring similar uses of fabricated hadiths in various disciplines. Although there are existing studies on fabricated hadiths, a comprehensive analysis focusing on the intentions and conscious use of theologians regarding fabricated hadiths is lacking in the literature. This research aims to fill that gap by providing a foundation for the argument that theologians do not resort to fabricated hadiths with ill intentions but rather employ the method of mutāba ̒ah in their usage of relevant hadiths. In this regard, the study aims to present a comprehensive perspective on fabricated hadiths, enabling a better understanding and evaluation of theologians' approach.