al-Jami al-Sahih fima kana ala shart al-Shaykhayn aw ahadihima wa lam yukhrijahu
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al-Jami al-Sahih fima kana ala shart al-Shaykhayn aw ahadihima wa lam yukhrijahu (The Comprehensive Authentic Collection of Narrations Meeting the Criteria of the Two Shaykhs or Either of Them That They Did Not Transmit) is a contemporary hadith compilation by Abu Abd al-Rahman Yusuf bin Jawda al-Dawudi . The work gathers authentic Prophetic traditions that meet the stringent narrational standards of al-Bukhari, Muslim ibn al-Hajjaj, or either of them, but were omitted from their two primary canonical collections .
Background and Motivation
The author was inspired to compile the work by the Prophetic exhortation to preserve and transmit hadith: نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا حَدِيثًا فَحَفِظَهُ حَتَّى يُبَلِّغَهُ ("May God brighten a person who hears a narration from us, memorizes it, and conveys it") . A primary impetus was the widespread practice of deeming traditions in al-Mustadrak ala al-Sahihayn authentic merely because al-Dhahabi had concurred with al-Hakim al-Naysaburi in his commentary . Al-Dawudi noted that many such traditions in al-Mustadrak contain hidden defects (ilal) and errors (awham) that preclude them from authenticity, let alone meeting the strict criteria of the Two Shaykhs (shart al-Shaykhayn) .
Al-Dawudi initially began isolating the authentic narrations of al-Mustadrak in a private notebook, but after realizing that he only accepted hadiths corroborated across other classic works of the Sunnah, he altered his scope . He expanded the project into a comprehensive compilation of all traditions meeting the criteria of al-Bukhari and Muslim—or either of them—that they had not transmitted, also citing the few instances where one of them had included the text . He also noted the scarcity of dedicated compilations on this subject by both classical and later hadith scholars .
Critical Methodology and Scope
In defining what qualifies as "on the condition of the Two Shaykhs," al-Dawudi follows the interpretive framework articulated by Ibn Daqiq al-Iyd, al-Dhahabi, and Ibn Hajar al-Asqalani . Rather than merely verifying that individual narrators appear in Sahih al-Bukhari or Sahih Muslim, he requires that the transmission follow the specific structural sequence and context (nasaq al-riwayah) accepted by them . To demonstrate this compliance, he adduces evidence (burhan al-riwayah) by citing the parallel chain used by the Two Shaykhs .
To maintain this standard, the author excluded several classes of narrators and transmissions:
- Narrators included in the Sahihayn who faced criticism by leading critical authorities where al-Bukhari and Muslim only selectively extracted specific sound transmissions (such as Bakr ibn Amr al-Ma'afiri) .
- Narrators utilized by the Two Shaykhs whose narrations from specific teachers were considered weak or disclaimed, such as Da'ud ibn al-Husayn from 'Ikrima, Ja'far ibn Burqan from al-Zuhri, or Simak ibn Harb from 'Ikrima .
- Spliced chains (isnad mulaffaq) constructed from narrators where one authority only accepted certain links while the other accepted different ones .
- Narrators used exclusively by one Shaykh while deliberately avoided by the other for methodological reasons, such as Ali ibn al-Ja'd, whom Muslim avoided due to his theological remarks regarding the createdness of the Quran .
- Disputed narrators whose traditions were included in the Sahihayn solely due to corroborating external chains, such as Ibrahim ibn Abd al-Rahman al-Saksaki .
- Confusions arising from homonymous narrators (mushtabah), such as distinguishing the trustworthy 'Ikrima ibn Khalid al-Makhzumi from 'Ikrima ibn Salama .
Structure
In organizing the topical legal headings (al-abwab al-fiqhiyya), al-Dawudi follows the jurisprudential arrangement established by al-Bukhari in his Sahih . The author occasionally repeats a hadith across different chapter divisions whenever it provides distinct legal or hadith-critical benefits .
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