as Imām al-Dhahabī mentioned earlier, it is like the other characteristics that distinguish "Ṣaḥīḥ al-Bukhārī" from "Ṣaḥīḥ Muslim," as is acknowledged by the majority of scholars. It is a condition of perfection, not a condition of validity according to them. 6 - Imām al-Ṣanʿānī, he discussed with al-Ḥāfiẓ Ibn Ḥajar regarding what he used as evidence for al-Bukhārī's condition in three discussions mentioned in his book "Tawḍīḥ al-Afkār," and he obliged him to acknowledge the validity of Muslim's methodology, even though al-Bukhārī's condition is stronger. I had obliged him to this in a brief commentary I wrote on "Nuzhatuh," which was quoted from me by brother al-Ḥalabī in "al-Nukat ʿalayh" (p. 88), so let whoever wishes refer to it. Due to the strength of the aforementioned obligation, al-Ḥāfiẓ adhered to it as previously quoted from him, and all praise is due to Allāh. Then al-Ṣanʿānī, may Allāh have mercy on him, said (1/234): "And if you understand this, then Muslim's methodology is not without strength for those who are just, and Abū Muḥammad Ibn Ḥazm said in 'Kitāb al-Iḥkām': (1) 7 - Know that when a just narrator reports from another just narrator whom he met, it is considered as having met and heard from him, whether he says: 'He informed us,' or 'He narrated to us,' or 'From so-and-so,' or 'So-and-so said,' all of this is assumed to be heard from him. End of quote. I say: it is not hidden that we have previously presented a contrary view from him regarding the ḥadīth of (musical instruments), so remember it."