و بعدها المناولة و هي مقرونة بالإجازة و غير مقرونة و الأولی هي أن يناوله كتابا و يقول هذا روايتي فاروه عني أو شبهه و الثانية أن يناوله إياه و يقول هذا سماعي و يقتصر عليه و في جواز الرواية بالثاني قولان و الأظهر الجواز

One of the ways of transmitting hadith is "munawala" (handing over), which is either joined with a licence or not. The first kind is that he hands him a book and says: This is my narration, so relate it from me, or the like. The second kind is that he hands him the book and says: This is what I have heard — and confines himself to that; and concerning the permissibility of relating by this kind there are two views, the more apparent being its permissibility,

لِمَا رَوَاهُ الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا عليه السلام الرَّجُلُ مِنْ أَصْحَابِنَا يُعْطِينِي الْكِتَابَ وَ لَا يَقُولُ ارْوِهِ عَنِّي يَجُوزُ لِي أَنْ أَرْوِيَهُ عَنْهُ قَالَ فَقَالَ إِذَا عَلِمْتَ أَنَّ الْكِتَابَ لَهُ فَارْوِهِ عَنْهُ.

on the basis of what al-Kulayni related from Muhammad b. Yahya, with his chain, from Ahmad b. 'Umar al-Hallal, who says: I said to Abu al-Hasan al-Rida, peace be upon him: A man of our companions hands me a book but does not say "relate this book from me". May I relate that book from him? He said: When you know that the book is his, relate it from him.

١و هل يجوز إطلاق حدثنا و أخبرنا في الإجازة و المناولة قولان و أما مع التقييد بمثل قولنا إجازة و مناولة فالأصح جوازه و اصطلح بعضهم على قولنا أنبأنا.

Another matter: may the words "haddathana" and "akhbarana" be used for licence and handing over? There are two views; but if it is restricted and one says "akhbarana" and "haddathana ijazatan wa munawalatan", the soundest view is its permissibility.

و بعدها المكاتبة و هي أن يكتب مسموعه لغائب بخطه و يقرنه بالإجازة أو يعريه عنها و الكلام فيه كالكلام في المناولة.

Another way is "mukataba" (correspondence), which is that he writes what he has heard, in his own hand, for an absent person, whether he joins a licence to it or not. What has been said about handing over applies here exactly.

و الظاهر عدم الفرق بين الكتابة التفصيلية و الإجمالية كأن يكتب الشيخ مشيرا إلى مجموع محدود إشارة يأمن معها اللبس و الاشتباه هذا مسموعي و مرويی فاروه عني و الحق أنه مع العلم بالخط و المقصود بالقرائن لا فرق يعتد به بينه و بين سائر الأقسام ككتابة النبي إلی كسرى و قيصر، مع أنها كانت حجة عليهم، و كتابة أئمتنا عليهم السلام الأحكام إلى أصحابهم في الأعصار المتطاولة و الظاهر أنه يكفي الظن الغالب أيضا في ذلك.

Apparently there is no difference between detailed and summary writing, as when the shaykh, pointing to a limited collection in a way that is safe from confusion and error, writes: This is what I have heard and what I relate, so relate it from me. The truth of the matter is that, with recognition of the handwriting and of the narrator's intent by means of the existing indications, there is no difference between this kind and the remaining kinds — such as the Prophet's letters, may God bless him and his family, to Chosroes and Caesar, which were a proof against them; nor is there any great difference from the writings of the infallible Imams, peace be upon them, concerning rulings to their companions over long periods. Apparently even a predominant supposition suffices in this matter.

و بعدها الإعلام و هو أن يعلم الشيخ الطالب أن هذا الحديث أو الكتاب سماعه و في جواز الرواية به قولان و الأظهر الجواز لما مر في خبر أحمد بن عمر

After writing comes "i'lam" (notification), which is that the shaykh notifies the student that this hadith or book is what he has heard. Concerning its permissibility there are two views, and the more apparent is its permissibility, on the basis of the report of Ahmad b. 'Umar

وَ لِمَا رَوَاهُ الْكُلَيْنِيُّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَبِي خَالِدٍ شَيْنُولَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي عليه السلام جُعِلْتُ فِدَاكَ إِنَّ مَشَايِخَنَا رَوَوْا عَنْ أَبِی جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ عليه السلام وَ كَانَتِ التَّقِيَّةُ شَدِيدَةً فَكَتَمُوا كُتُبَهُمْ فَلَمْ تُرْوَ عَنْهُمْ فَلَمَّا مَاتُوا صَارَتِ الْكُتُبُ إِلَيْنَا فَقَالَ حَدِّثُوا بِهَا فَإِنَّهَا حَقٌّ.

and on the basis of the hadith that al-Kulayni related, with his own chain, from a number of his companions, from Imam al-Sadiq and Imam al-Baqir, peace be upon them both: Dissimulation in those times was severe, so they hid their books and did not relate hadith from them. When they died, their books came to us, and they said: relate them, for they are true.