Dalam bab pertama, kita telah membincangkan penghakiman yang tersasar oleh pengkritik hadis, iaitu keputusan yang didorong oleh bias peribadi mereka sendiri. Walaupun tiada siapa yang menafikan berlakunya kesilapan jenis ini, dua perkara penting telah dikemukakan. Pertama, kejadian-kejadian ini bukanlah sesuatu yang "baharu" bagi ilmu hadis, dan para ulama tidak terkejut dengannya. Mereka mengakui kewujudannya dari segi teori dan dalam praktik mereka berhati-hati untuk menegaskannya apabila ia berlaku. Kedua, kesilapan-kesilapan ini adalah pengecualian dan bukan kaedah umum, sebagaimana dibuktikan melalui perbincangan tentang objektiviti dalam bab ketiga. Dalam bab kedua, satu ringkasan ringkas telah diberikan mengenai kaedah-kaedah terpenting yang digunakan oleh pengkritik hadis dalam menentukan kebolehpercayaan para perawi. Bagaimana kaedah-kaedah ini diaplikasikan dan implikasi hasil daripada kaedah tersebut diperhatikan melalui pelbagai contoh teori dan praktikal. Kesimpulan daripada bab ini adalah untuk menunjukkan rasional di sebalik kaedah-kaedah yang digunakan oleh pengkritik hadis dalam menilai para perawi. Ia berasaskan prinsip rasional dan sejarah, bukan cita-cita subjektif dan sewenang-wenangnya.

In the first chapter, we discussed erroneous judgments by hadith critics rulings motivated by their own personal biases. While no one disagrees on the occurrence of these types of errors, two important points were made. Firstly, that these occurrences were not “news” to the hadith, nor were they taken surprised by it. They recognized its existence in theory and in practice they were careful to point it out when it did occur. Secondly, that these mistakes were the exception and not the rule, as proven by the discussion on objectivity in the third chapter. In the second chapter, a brief synopsis was given on the most important methods used by hadith critics in determining the reliability of transmitters. How these methods were applied and the implications of these results from the methods were observed through various theoretical and practical examples. The takeaway from this chapter was to demonstrate the rationale behind the methods used by hadith critics in judging transmitters. It is based on rational and historical principles not subjective and arbitrary ideals.

Dalam bab ketiga, objektiviti para pengkritik hadith dalam mengaplikasikan prinsip mereka ketika menilai perawi telah dikaji daripada tiga sudut yang berbeza. Sudut pertama ialah untuk menunjukkan bagaimana para pengkritik hadith melayan perawi yang berbeza fahaman akidah dengan mereka. Sudut kedua ialah untuk menunjukkan bagaimana para pengkritik hadith melayan perawi yang sealiran dengan kecenderungan akidah mereka. Sudut terakhir ialah untuk menunjukkan bagaimana para pengkritik hadith melayan laporan hadith yang secara jelas menyokong kecenderungan ideologi mereka. Melalui setiap sudut ini, telah dibuktikan bahawa para pengkritik hadith sangat objektif dalam mengaplikasikan prinsip mereka. Kelemahan tidak diabaikan kerana persaudaraan, dan kebolehpercayaan tidak dinafikan kerana perbezaan pandangan akidah, serta daya tarik sesuatu laporan hadith kerana sokongan nyata terhadap kecenderungan ideologi mereka tidak menjejaskan penilaian mereka terhadap kesahihannya. Dalam bab keempat dan terakhir, beberapa contoh daripada pelbagai pengkritik hadith telah ditinjau, dan perkara-perkara yang menunjukkan kejujuran serta keikhlasan mereka telah diketengahkan. Sepanjang contoh-contoh yang dibincangkan, kita melihat para pengkritik hadith mengorbankan keuntungan peribadi dalam rekod hadith mereka demi memelihara dan mempertahankan integriti bidang hadith.

In the third chapter, the objectivity of the hadith critics in applying their principles on judging transmitters was looked into from three different angles. The first angle was to show how the hadith critics dealt with transmitters of opposing theology. The second angle was to show how the hadith critics dealt with transmitters of their theological leanings. The last angle was to show how the hadith critics dealt with hadith reports that expressly support their biases. Through each of these angles, it was demonstrated that the hadith critics were very objective in their application of principles. Weakness was not overlooked due to brotherhood, nor was reliability ignored due to opposing theological views and the appeal of certain hadith reports due to their express support of their ideological biases did not impair their judgment on its authenticity. In the fourth and last chapter, several examples from a wide array of hadith critics were surveyed and points indicative of their honesty and sincerity were highlighted. Throughout the examples discussed, we saw the hadith critics sacrifice personal gain on their hadith resumes to preserve and maintain the integrity of the field of hadith.