room to explain them here, but at the very least, he should clarify what the general readers might commonly understand, such as forgetfulness or oversight, which is human nature, or the lack of available references at times to trace the paths of the ḥadīth, or a lack of motivation for research, or the emergence of new references that were not previously printed or accessible, or the difference in the ijtihād and opinion of one researcher from another. Here, the difference and variation in judgment appear, and this is very natural. Thus, a person should not be a blind follower of anyone but should strive to discern the truth in what they disagree upon according to their capacity, and Allāh does not burden a soul beyond its ability. It has become clear to me that Shaykh al-Duwaysh—may Allāh have mercy on him—does not go beyond having been granted memory and retention, but as for investigation and verification, they are not present. I may have previously mentioned some examples of this, as he often criticizes me for weakening certain ḥadīths with evidence he cites; and these are incomplete and insufficient as evidence for the entire ḥadīth, such as the ḥadīths (2, 42, 44, 52, 55, 75, 82, 89, 94, 98, 100). For instance, the ḥadīth number (2) states: "Whoever recites the Qurʾān and acts upon it; his parents will be adorned with a crown on the Day of Resurrection, its light better than the light of the sun in the houses of this world..." He strengthened the ḥadīth with evidence he mentioned at the end: "and his parents will be clothed with two garments that the people of this world cannot match..." Where is this compared to that, where are the two garments compared to the crown?! At times, the weak ḥadīth is in the context of a waqf, and he uses as evidence a ḥadīth in the context of a will, and how vast the difference is between them according to the jurists. See ḥadīth (16). At times, he overlooks the weakened narrator simply because he is among the narrators of the "Ṣaḥīḥ."