The four instances mentioned above, have been presented only as an example. Nonetheless, examples of this nature can be found abundantly throughout Islāmic history. From among these, the conduct of four eminent companions of the Holy Prophetsa conclusively demonstrates that ever since the early stages of Islām, the principle of Dirāyat has always been considered in parallel to Riwāyat. Muslim research scholars have utilised the principles of Dirāyat with complete freedom and honesty in order to investigate the integrity of all Aḥādīth, and similar examples can be presented in relation to subsequent generations as well. However, our intent is not to prolong this topic unnecessarily. The evidence provided should amply satisfy a sensible individual. In any case, the allegation levelled by Sir William Muir and his like-minded companions, that Muslim research scholars only considered Riwāyat whilst ignoring the principle of Dirāyat all together, is completely false and baseless. However, if the purporse of those who object is to imply that the principle of Dirāyat should be given precedence in every instance and even though a Ḥadīth is sound and authentic on the basis of Riwāyat, if it lacks rank with respect to Dirāyat, it should be discarded, then not only is such a belief completely incorrect, but it also stuns and hinders educational progress. Irrespective of the benefits of Dirāyat, there are two fatal vulnerabilities associated to it. Firstly, its relation is with reasoning, and this is a subjective phenomenon which differs from person to person, hence, there is much room for a difference of opinion. Secondly, the foundation of Dirāyat is greatly placed upon the past experiences and knowledge of an individual and since these two elements change on a daily basis, there is always room for improvement and progression. Due to these reasons, it is evident that excessive dependence on the principle of Dirāyat inherits lucid dangers which no wise individual can disregard. For instance, one individual may reject a Ḥadīth by way of Dirāyat, on the basis that it contradicts a verse of the Holy Qur’ān. However, it is quite possible that another individual does not find that narration contradictory to the Holy Qur’ān at all, and through an intelligent elucidation of both, successfully reconciles the apparent conflict. Perhaps an individual may reject a Ḥadīth on the basis that it contradicts a proven fact, however, it is quite possible that what was considered to be a proven fact by one, may not be so, to others. Furthermore, it is possible that an individual may reject a Ḥadīth on the basis that it contradicts personal experience or observation. However, one possessing a greater spectrum of experiences and observations may not find that Ḥadīth inconsistent at all. Therefore, based on these illustrations, it is ostensible that to entirely depend upon Dirāyat is not only erroneous in principle, but also a significant hindrance to academic progress. Moreover, excessive emphasis is imposed only by those who wish to measure the findings of the entire world and all its ages by their inadequate knowledge, limited experience, diminutive observations and poor reason. Every individual can easily conclude that for academic progression, this outlook is nothing less than a lethal poison. If early Muslim Muḥaddithīn and historians had given emphasis to Dirāyat to such extent as was the desire of Sir William Muir and his like-minded companions, most definitely, the wealth of information in grasp today, relevant to the founder of Islām, would have slipped away. It is because various writers would have discarded many Aḥādīth believing them to be contradictory to their own logic, despite the probability that they may not be contradictory at all. Hence, it is seen practically that elements which could not be fully understood before, are now becoming easier to comprehend. Therefore, the correct and firm principle was the one employed by early Muslim writers. They laid the primary foundation upon the principle of Riwāyat, however, to some extent, they did utilise Dirāyat to reinforce Riwāyat. As a result of this, they left behind a grand treasure of narrations. Now it is our responsibility to sift through this treasure according to the precepts of Riwāyat and Dirāyat and thus differentiate authentic Aḥādīth from the weaker ones.