If the condition of Muslim is lower than the condition of al-Bukhari, as is known in the science of hadith terminology, why do we not suffice with saying

The questioner : A questioner says: If the condition of Muslim is lower than the condition of al-Bukhari, as is known in the science of hadith terminology, why do we not suffice with saying: "Authentic according to the condition of al-Bukhari" instead of saying: "Authentic according to the condition of both"; because al-Bukhari includes the condition of Muslim?

The Shaykh : No, it is not so; because the first thing that must be present in the condition of each of the two Shaykhs is that all the men of the chain be from the men of the one who is said to be upon the truth. For example: if it is said of a chain: "This chain is authentic according to the condition of Muslim," and it contains, for example, Hammad ibn Salimah; then it is not permissible for us to say: This chain is authentic according to the condition of al-Bukhari; because Hammad ibn Salimah is not one of the men of al-Bukhari. Likewise, conversely: if there is a chain that contains, for example, Abu Bakr ibn 'Iyash, and all its men are trustworthy men of the two Shaykhs, except for this Abu Bakr; then in this case it is not permissible to say: This chain is authentic according to the condition of Muslim; because Muslim did not narrate from Abu Bakr ibn 'Iyash. Therefore, it is not permissible to dispense with the statement regarding the first chain; that is: the one narrated by Muslim from Hammad ibn Salimah; it is not permissible to say of it: that it is authentic according to the condition of al-Bukhari; because the condition of al-Bukhari is safer, stronger, and better.
This statement is conceded in general, but in detail it is not permissible to say: that every chain according to the condition of Muslim can be said to be according to the condition of al-Bukhari, and the converse is also not permissible, a fortiori. Moreover, there are some subtleties in matters where, for example, Muslim narrates from a certain narrator with a supporting chain or accompanied by another, while al-Bukhari does not narrate from this narrator at all; so how can it be said that this chain is authentic according to the condition of al-Bukhari at a time when it is not permissible to say that it is authentic according to the condition of Muslim? Because Muslim, for a certain narrator—let us suppose it is Muhammad ibn Ishaq, the author of "The Biography," or, for example, Ma'tar al-Warraq—narrates from each of them only accompanied by another or with a supporting chain; so in this case it is not permissible to say that it is authentic according to the condition of Muslim; because one of the conditions of Muslim is that he narrates from Ma'tar al-Warraq or from Muhammad ibn Ishaq accompanied by another or with a supporting chain from someone else.
From this, the laxity of al-Hakim appears to be great, and al-Dhahabi's entanglement with him sometimes, when we find him narrating a hadith through the route of Shurayk ibn 'Abd Allah al-Qadi, and the entire chain is authentic and trustworthy, and he says: Its chain is authentic according to the condition of Muslim, even though Muslim did not narrate from Shurayk ibn 'Abd Allah except accompanied by another.
Yes, I think the answer is sufficient with this amount regarding the question, and is there anything else with you?

The questioner : No, if Allah wills, it is clear.

The Shaykh : Yes.