و يقرب منه الوصية و هي أن يوصي عند سفره أو موته بكتاب يرويه فلان بعد موته و قد جوز بعض السلف للموصى له روايته و يدل عليه الخبر السالف.

Another of the kinds of transmitting hadith is "wasiyya" (bequest), which is that at the time of his journey or his death he bequeaths a book so that so-and-so may relate it after his death. Some scholars of former times permitted the one in whose favour this bequest was made to relate that hadith, and the previous report also indicates this.

و الثامن من تلك الأقسام الوجادة و هي أن يقف الإنسان على أحاديث بخط راويها أو في كتابه المروي له معاصرا كان أو لا فله أن يقول وجدت أو قرأت بخط فلان أو في كتابه حدثنا فلان و يسوق الإسناد و المتن و هذا هو الذي استمر عليه العمل حديثا و قديما و هو من باب المنقطع و فيه شوب اتصال و يجوز العمل به و روايته عند كثير من المحققين عند حصول الثقة بأنه خط المذكور و روايته و إلا قال بلغني عنه أو وجدت في كتاب أخبرني فلان أنه خط فلان أو روايته أو أظن أنه خطه أو روايته لوجود آثار روايته له بالبلاغ و نحوه و يدل على جواز العمل بها خبر أبي جعفر عليه السلام الذي تقدم ذكره.

The eighth of these kinds of hadith is "wijada" (finding), which is that a man comes upon hadiths in the handwriting of their narrator or in a book of his which he related, whether he is his contemporary or not. He may say: I found, or I read, in the handwriting of so-and-so, or in his book, that so-and-so related to me — and then continue with the chain and the text of the hadith. From ancient times until now the practice of our companions has been upon this, and it is of the category of a severed hadith, though it carries a supposition of connection. Acting upon it and relating it is, in the view of many scholars, permissible when reliance and confidence in the handwriting and in his narration are attained. Otherwise the one relating must say: It reached me from so-and-so, or I found in a book that so-and-so reported that it is in the handwriting of so-and-so or is his narration; or I suppose that it is his handwriting or his narration, because of the presence of traces of his transmission by way of "balagh" and the like. And the report of Abu Ja'far that came earlier indicates its permissibility.

و ربما يلحق بهذا القسم ما إذا وجد كتابا بتصحيح الشيخ و ضبطه و الأظهر جواز العمل بالكتب المشهورة المعروفة التي يعلم انتسابها إلى مؤلفيها كالكتب الأربعة و سائر الكتب المشهورة و إن كان الأحوط تصحيح الإجازة و الإسناد في جميعها و سنفصل القول في تلك الأنواع و فروعها في المجلد الخامس و العشرين من الكتاب بعون الملك الوهاب.

Perhaps another kind is joined to this one, namely when a book is found with the shaykh's correction and recording. And the more apparent view is the permissibility of acting upon well-known and recognised books whose ascription to their authors is established, such as the Four Books and other famous books, although it is more cautious to verify the licence and the chain in all of them. A detailed discussion of all its kinds and branches will come in volume twenty-five of the Bihar, God willing.

باب 22 أن لكل شي ء حدا و أنه ليس شي ء إلا ورد فيه كتاب أو سنة و علم ذلك كله عند الإمام

Chapter 22: That everything has a limit, and that there is nothing concerning which the Book or the Sunna has not spoken, and that the knowledge of all of it is with the Imam

الآيات؛

The verses

الأنعام: «ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْ ءٍ»(37)

"And there is no creature on earth nor any bird flying with its two wings but that they are communities like yourselves. We have neglected nothing in the Book [the Preserved Tablet]; then to their Lord they shall be gathered."

«1»- ير، بصائر الدرجات عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْيَقْطِينِيِّ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ: أَبَى اللَّهُ أَنْ يُجْرِيَ الْأَشْيَاءَ إِلَّا بِالْأَسْبَابِ فَجَعَلَ لِكُلِّ شَيْ ءٍ سَبَباً وَ جَعَلَ لِكُلِّ سَبَبٍ شَرْحاً وَ جَعَلَ لِكُلِّ شَرْحٍ مِفْتَاحاً وَ جَعَلَ لِكُلِّ مِفْتَاحٍ عَلَماً وَ جَعَلَ لِكُلِّ عَلَمٍ بَاباً نَاطِقاً مَنْ عَرَفَهُ عَرَفَ اللَّهَ وَ مَنْ أَنْكَرَهُ أَنْكَرَ اللَّهَ ذَلِكَ رَسُولُ اللَّهِ صلى اللّٰه عليه و آله وَ نَحْنُ.

Basa'ir al-Darajat: Al-Yaqtini related in an elevated hadith from Imam al-Sadiq, peace be upon him, that he said: God does nothing except by way of a cause; accordingly everything has a cause, every cause an exposition, every exposition a key, every key a knowledge, and every knowledge a speaking gate: whoever does not know him has not known God, and whoever denies him has denied God. That gate is the knowledge of the Prophet, and ourselves.