«48»- سن، المحاسن مُحَمَّدُ بْنُ خَالِدٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام فِي قَوْلِ اللَّهِ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فَقَالَ وَ اللَّهِ مَا صَلَّوْا وَ لَا صَامُوا لَهُمْ وَ لَكِنَّهُمْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَاتَّبَعُوهُمْ.
Al-Mahasin: Abu Basir related from Imam al-Sadiq, peace be upon him, that concerning the verse "They have taken their rabbis and their monks as lords besides God" he said: By God, they did not pray or fast for their scholars; rather their scholars made God's lawful unlawful for them and the unlawful lawful, and they followed suit.
«49»- كِتَابُ صِفَاتِ الشِّيعَةِ لِلصَّدُوقِ، عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ أَبِي سُمَيْنَةَ عَنِ ابْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ الصَّادِقُ عليه السلام كَذَبَ مَنْ زَعَمَ أَنَّهُ مِنْ شِيعَتِنَا وَ هُوَ مُتَمَسِّكٌ بِعُرْوَةِ غَيْرِنَا.
Kitab Sifat al-Shi'a of al-Saduq: Al-Mufaddal says: Imam al-Sadiq, peace be upon him, said: He lies who supposes himself to be of our Shi'a while he has taken hold of another's rope.
«50»- سن، المحاسن أَبِي عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عليه السلام عَنْ قَوْلِ اللَّهِ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فَقَالَ أَمَا وَ اللَّهِ مَا دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ وَ لَوْ دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ مَا أَجَابُوهُمْ وَ لَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَشْعُرُونَ.
Al-Mahasin: Abu Basir says: I asked Imam al-Sadiq, peace be upon him, about the meaning of the noble verse "They have taken their rabbis and their monks as lords besides God." He said: By God, the scholars and monks of the Jews did not call people to worship them, and had they done so the people would not have accepted it of them; rather they made God's lawful unlawful for them and God's unlawful lawful, and so, without knowing it, they worshipped the scholars and the monks.
«51»- سن، المحاسن قَالَ أَبُو جَعْفَرٍ عليه السلام إِنَّ الْقُرْآنَ شَاهِدُ الْحَقِّ وَ مُحَمَّدٌ صلى اللّٰه عليه و آله لِذَلِكَ مُسْتَقَرٌّ فَمَنِ اتَّخَذَ سَبَباً إِلَى سَبَبِ اللَّهِ لَمْ يُقْطَعْ بِهِ الْأَسْبَابُ وَ مَنِ اتَّخَذَ غَيْرَ ذَلِكَ سَبَباً مَعَ كُلِّ كَذَّابٍ فَاتَّقُوا اللَّهَ فَإِنَّ اللَّهَ قَدْ أَوْضَحَ لَكُمْ أَعْلَامَ دِينِكُمْ وَ مَنَارَ هُدَاكُمْ فَلَا تَأْخُذُوا أَمْرَكُمْ بِالْوَهْنِ وَ لَا أَدْيَانَكُمْ هُزُواً فَتَدْحَضَ أَعْمَالُكُمْ وَ تُخْطِئُوا ١ سَبِيلَكُمْ وَ لَا تَكُونُوا فِي حِزْبِ الشَّيْطَانِ فَتَضِلُّوا يَهْلِكُ مَنْ هَلَكَ وَ يَحْيَا مَنْ حَيَّ وَ عَلَی اللَّهِ الْبَيَانُ بَيَّنَ لَكُمْ فَاهْتَدُوا وَ بِقَوْلِ الْعُلَمَاءِ فَانْتَفِعُوا وَ السَّبِيلُ فِي ذَلِكَ إِلَی اللَّهِ فَ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَ مَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِداً
Al-Mahasin: Imam al-Baqir, peace be upon him, said: Truly the Qur'an is the witness of the truth, and Muhammad, may God bless him and his family, is the place where the Qur'an has settled. Whoever takes the means as God's means, God will not cut off the means for him; and whoever chooses a means for other than God will be with every liar. Be God-fearing: God has made plain to you the mark of your religion and the lamps of your guidance. So do not take your affair lightly and do not make your religion a plaything, lest your deeds perish and your path go astray. Do not be of Satan's party, lest you go astray. Let him who perishes perish, and let him who lives live. It rests with God to declare the truth, which He has declared to you; so be guided, and profit from the words of the learned — and the way to it is towards God: "Whomever God guides, he is the rightly guided; and whomever He leads astray, you will never find for him a guiding friend."
بيان: قوله عليه السلام و محمد لذلك مستقر أي محل استقرار القرآن، و فيه ثبت علمه.
Elucidation: "Muhammadun li-dhalika mustaqarr": that is, Muhammad, may God bless him and his family, is the place where the Qur'an has settled, and in him the knowledge of the Qur'an is fixed. "Ila sabab Allah": that is, the first means is the proof and evidence of the intellect, and the second means is the Qur'an or the Prophet, may God bless him and his family. "Lam yuqta' bihi al-asbab": that is, that his means not be cut off from that by which the truth is reached — that is, that nothing come between him and his hopes.
قوله عليه السلام إلى سبب اللّٰه السبب الأول الحجة و السبب الثاني القرآن أو النبي صلى اللّٰه عليه و آله قوله عليه السلام لم يقطع به الأسباب أي لم تنقطع أسبابه عما يريد الوصول إليه من الحق من قولهم قطع بزيد على المجهول أي عجز عن سفره أو حيل بينه و بين ما يؤمله قوله فاتقوا اللّٰه هو جزاء الشرط أو خبر الموصول أي فاتقوا اللّٰه و احذروا عن مثل فعاله و يحتمل أن يكون فيها سقط و كانت العبارة كان مع كل كذاب قوله عليه السلام فتدحض أي تبطل.
"Fa-ttaqu Allah" is the answer to the condition or the predicate of the relative clause: fear God and keep away from these deeds. It is also possible that something has dropped out of the wording and that it was originally: "kana ma'a kulli kadhdhab". "Fa-qad hada": that is, you render void.