The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Al-Qamar – Verse 1

اقتَرَبَتِ السّاعَةُ وَانشَقَّ القَمَرُ

The hour has drawn near and the moon is split.

EXEGESIS

Qaruba means to be or to go close, and when used in the eighth form, as in this verse, it gives an additional sense of closeness, and thus means to be very close.[1]

Al-sāʿah has been considered as the moment in which the transition of this world to the Day of Judgment begins, or perhaps the temporal setting in which the Day of Judgement will take place.[2]

Inshaqqa is the past tense of the infinitive inshiqāq which means the separation of a part of something from its own self.[3] Chapter 84 of the Quran is named al-Inshiqāq because of its first verse which informs of the splitting of the sky before the Day of Judgement.

EXPOSITION

The hour is a reference to the moment when this world ends and the processes towards Judgement Day begins; it may also be regarded as a reference to the Day of Judgement itself.

The closeness of the hour mentioned in this verse is worthy of some reflection. One may wonder: how can the Day of Judgement be considered close when 1400 years have already passed since the revelation of this verse, and yet the Day of Judgement has not arrived? Exegetes have provided several responses to this question. Firstly, near and far are relative terms. Perhaps the Day of Judgement is near to us in relation to the amount of time that has passed since the creation of the universe. Secondly, the Day of Judgement may be considered near based on the knowledge of Allah and not based on our apprehension, as is indicated in 70:6-7: Indeed they see it to be far off and We see it to be near. Thirdly, perhaps what is meant by the Day of Judgement being near is that there are no more prophets that will be sent, and thus after the coming of Prophet Muhammad (s), the Day of Judgement is near.[4]

With regards to why the splitting of the moon has been mentioned in conjunction with the closeness of the Day of Judgement, some exegetes opine that the splitting of the moon was one of the proofs of the prophethood of the Prophet, and his prophethood itself is a sign of the nearness of the Day of Judgement, as has been mentioned in some narrations.[5]

Furthermore, the Quran is replete with references to massive cosmic events that shall take place before the Day of Judgement, such as the collapsing of the cosmic system (81:1-3, 82:1-3, 77:8-10). The splitting of the moon by the Prophet can be presented as a micro-level presentation for what may be coming in the future, and thus one should have no doubts about such catastrophic events.[6]

Some have said this verse is foretelling of the splitting of the moon before the Day of Judgement and is thus a reference to a major cosmic event that will occur towards the end of time. Based on this understanding, the verb inshaqqa (split), which is in the past tense, shows that this event will definitely occur, as is commonly seen in other verses of the Quran when discussing future events.[7]

The proponents of this view add that the verse first mentions the coming near of the Day of Judgement and then it mentions the splitting of the moon. This ordering shows that the moon will split when the Day of Judgement arrives. Based on this, the verse would be similar to 84:1: When the sky is split open,[8] where the past tense is used.

INSIGHTS FROM HADITH

  1. The Holy Prophet said: ‘My mission and the Day of Judgement are like these two,’ whilst holding his two fingers together.[9]
  2. According to some narrations, the splitting of the moon was something that was not only seen by the residents of Mecca who were the primary audience, but was also witnessed by distant travellers. Ibn Masʿūd reports: ‘The moon split during the time of the Prophet (s) and the Quraysh said: “This is the magic of Ibn Abī Kabshah [referring to the Prophet]!” So, they said: “Wait for what news the travellers bring you, for Muhammad cannot bewitch everyone.” Then the travellers arrived and so they asked them [whether they also witnessed this event whilst on their journey] and they replied: “Yes, we did see it.” So, Allah revealed, The hour has drawn near and the moon is split.’[10]

REVIEW OF TAFSĪR LITERATURE

Some exegetes have opined that inshiqāq (splitting) refers to the removal of darkness in the night sky once the moon emerges, or that inshiqāq is a metaphor for something being apparent and clearly true.[11]

A minority of exegetes have opined that this verse was revealed much prior to the event of the splitting of the moon and as such, even though they accept the occurrence of this event, they still deem the verse to be foretelling the splitting of the moon just before the Day of Judgement.[12]

TOPICAL ARTICLES

This topical article shall examine some of the discussions surrounding the incident of the splitting of the moon.

If one were to gather all the reports and narrations regarding this event in one place, it becomes abundantly clear that such an event did indeed take place. However, there remain details of it that are not agreed upon, based on the different accounts in the narrations. These differences include:

  • The exact location of where the request took place. Most reports cite Mecca,[13] whilst one report says it was in the plains of Mina.[14]
  • Who exactly requested this miracle? Some say it was the polytheists,[15] whilst others say it was the scholars of the Jews.[16]
  • In terms of the time when the event took place, some reports suffice by saying it was before the migration to Medina,[17] whilst others elaborate saying it was on the eve of 14 Dhū al-Ḥijjah.[18]
  • Some narrations mention that the event happened just before the Prophet’s migration to Medina, when some people had come from Medina and asked for this miracle, after which they became Muslims and pledged allegiance at ʿAqabah,[19] whilst others state that it happened at the beginning of the Prophet’s mission.[20]
  • In terms of the precise position of the moon after being split, some reports say that each piece was located on either side of the cave of Ḥirāʾ.[21] Others say one piece was on top of the mountain of Abū Qubays whilst the other piece was on the mountain of al-Suwaydāʾ.[22] Another report mentions the mountains of Ṣafā and Marwah,[23] and another states the mountains of al-Suwaydāʾ and Khandamah.[24]
  • Some reports mention that the splitting happened twice in the same gathering.[25]

There are a minority of exegetes who have rejected this event and instead opine that the opening verse of this surah is foretelling the splitting of the moon before the Day of Judgement. The earliest companions to whom such a view has been attributed include Hasan al-Baṣrī, ʿAṭāʾ ibn Abī Rabāḥ, Abū Muslim Khurāsānī, and Balkhī.[26]

Those who have rejected the event have presented several objections that indicate the implausibility of such an event having occurred.

The first objection is that the reports that mention this event are solitary reports (akhbār āḥād) and have not reached the level of mass transmission (tawātur) due to the fact that some of the narrators of this event were not even present at the time of the incident and thus they must be quoting from other sources, about whom we have no knowledge.[27] They state that upon closer inspection, the number of narrations that mention the event of the splitting of the moon within Sunni exegetical works are a total of twenty-two reports.[28] Out of these twenty-two reports, only one report goes back to the Prophet and the rest go back to six companions: Anas ibn Mālik, Jubayr ibn Muṭʿim, Ḥudhayfah ibn al-Yamān, ʿAbd-Allāh ibn Abbas, ʿAbd-Allāh ibn ʿUmar, and ʿAbd-Allāh ibn Masʿūd.[29] Out of these six companions it is only possible for ʿAbd-Allāh ibn Masʿūd to have been an eyewitness to the event.[30] Anas ibn Mālik was born in Medina and was thus not present in Mecca when this event took place. When the Prophet migrated from Mecca to Medina, Anas was a child of about ten years, thus making him around five years old when this event took place.[31] None of the reports indicate that Jubayr ibn Muṭʿim was an eyewitness to the event. Jubayr was one of the staunchest enemies of the Prophet and only became a Muslim at the time of the conquest of Mecca after which he migrated to Medina.[32] Ḥudhayfah ibn al-Yamān is considered in the books of history to be from amongst the Anṣār, which means he was of the Muslims of Medina who welcomed the Prophet upon his migration, and hence was not with the Prophet in Mecca.[33] ʿAbd-Allāh ibn Abbas was born three years prior to the migration of the Prophet whilst the event of the splitting of the moon is said to have taken place five years prior to the migration.[34] ʿAbd-Allāh ibn ʿUmar died in 73 ah at the age of 84, making him 5 years of age at the time of this event.[35] Within Shia works, there are only three narrations that mention the splitting of the moon.[36] Two of these narrations have a weak chain of narrators[37] and the third narration does not have a chain of narrators at all (it is a mursal hadith).[38]

In response to these objections some exegetes are of the opinion that these reports have indeed reached the level of mass transmission; and if such a claim is accepted then based on the principles of hadith sciences, there would be no need to examine the chains of narrators of these reports.[39] If the claim of mass transmission is not accepted, at least there are exegetes who have opined that these reports have reached the level of being plentiful (istifāḍah) which is greater than solitary reports.[40]

Moreover, the methodology of ascertaining and authenticating historical events is different to that employed in jurisprudence. Whilst reports and narrations relating to jurisprudential matters are examined based on their chain of narrators, historical matters are investigated using the approach of accumulating evidence (jamʿ al-qarāʾin). In this approach, the investigator attempts to gather different clues and indicators which collectively give assurance (iṭmiʾnān) about the occurrence of the event in question, even though independently each indicator or clue might not yield such an assurance. Some of these indicators that collectively give assurance that indeed the splitting of the moon did occur are as follows:

  • The vast majority of exegetes throughout history have undoubtedly accepted this event even though they come from different backgrounds and hold contradictory theological positions. According to Ṭūsī: ‘The Muslims are unanimous about this [splitting of the moon], and attention should not be paid to the one who goes against this, because they are anomalous, since affirming it is famous amongst the companions and no one rejected it, which thus shows its correctness.’[41]
  • Within the Shia hadith corpus there exists a reliable narration that indicates towards this event.[42] Husayn ibn Rūḥ, the third emissary of Imam al-Mahdī (a), in a lengthy tradition recounts the miracles given to different prophets throughout history and upon reaching the Holy Prophet of Islam, says: ‘From amongst the prophets is one for whom the moon was split …’ The narrator then mentions how he questioned whether all that Husayn ibn Rūḥ had mentioned was from himself or something he had heard from Imam al-Mahdī (a), to which Husayn ibn Rūḥ said: ‘O Muhammad ibn Ibrāhīm, I would prefer to fall from the sky and be devoured by vultures or [my remains] be blown away by the wind far and wide[43] than to say anything about the religion of Allah by my own whims or from myself. Rather, all that is from the origin and heard from the Ḥujjah [Imam al-Mahdī], may the salutations of Allah be upon him.’[44]
  • The verb inshaqqa (split) is in the past tense which apparently means that the moon has already split. Whilst it is true that in Arabic the past tense can also be used to indicate towards the definiteness of something that will happen in the future, this alternative meaning would require an indicator (qarīnah). In other words, we must assume that the past tense is being used in its literal sense unless proven otherwise. What further strengthens the notion that the verse is referring to the splitting of the moon as a past event is that the first part of the verse is definitely also talking about something that has already occurred: The hour has drawn near. We can be sure that this does not mean that the hour will draw near in the future in light of 21:1: , which states: Mankind’s reckoning has drawn near to them, yet they are disregardful in [their] obliviousness (see also 47:18). It has also been reported from the Holy Prophet: ‘My being sent to you and the Day of Judgement is like these two (then he would join his two forefingers).’[45]
  • Verse 2 of this chapter is much more compatible with the understanding that the first verse is referring to the splitting of the moon that took place at the hands of the Prophet, as will be seen in the Exposition of the next verse.
  • The alternative exegesis of the verse which negates the event of the splitting of the moon, aside from the fact that it is only opined by a minority of exegetes, is one that only started appearing in exegetical works from the fourth century ah onwards, and cannot be traced to any earlier work.[46]
  • The explanation that the splitting of the moon is something that will happen in the future, just before the Day of Judgement, is one that has no backing in either the Quran or the narrations. The Quran only speaks of a lunar eclipse (75:8) or of the sky being split (25:25, 55:37, 82:1, 84:10) before the Day of Judgement. Similarly, to the best of our ability, we were not able to find any narration that would indicate that the moon will split before the Day of Judgement. If this verse was referring to a split that shall occur in the future just before the Day of Judgement, it seems highly unlikely that no other verse or narration would even hint at such a cosmic event.

Furthermore, there are some factual errors in the arguments presented by those who do not accept this event. For example, Ayāzī claims that there are only three narrations in Shia works that mention the event of the splitting of the moon.[47] This is incorrect. Apart from the authentic report mentioned earlier, there exist some other narrations which indicate towards this event such as the report of Ṣadūq through his chain of narrators, from Ibn Abbas,[48] or the lengthy report of Imam al-Bāqir (a) mentioned by Mufīd from Abū Baṣīr in which the Imam indicates towards the splitting of the moon by the Prophet.[49]

Ayāzī also claimed that there are only twenty-two reports in Sunni works,[50] whilst Bahrāmī has gathered thirty-five such reports.[51] As for those who reported the event as eyewitnesses, some Sunni sources also mention Imam Ali (a), who was definitely present in Mecca at that time.[52]

The second argument brought forth by those who reject this incident is that had such an event occurred, everyone around the world should have seen it for it was a global phenomenon. People would have spoken about it and there would have been reports from all over the world about it. Furthermore, the astronomers in their observatories would have also taken note of such a great event. However, we do not see any mention of such an incident in any historical work from other regions, and there is no mention of it in any non-Islamic source.[53]

In response, it has been said that there is a high probability that not everyone necessarily saw this event. Obviously, the event happened at night at which point most people, especially in those times, would have been sleeping in their homes,[54] considering also that we do not have any evidence to suggest that the split remained for a lengthy period of time.[55] It could have been that the moon split for a few seconds and then returned to its original state. Furthermore, perhaps environmental conditions such as dust and cloud cover could have been an obstruction to people in other areas from seeing this event.[56] It is not farfetched to opine that perhaps Allah did not want others to see it, and thus through the means of clouds, for example, this phenomenon remained hidden from people in other areas.[57]

Furthermore, celestial events are usually noticed by people when they are accompanied by loud noises or loss of natural light, for example. The evidence of this is that in the case of partial eclipses, people usually are not even aware of them unless they are informed beforehand. In fact, sometimes complete eclipses occur and people are not aware.[58] Based on this, it is completely possible for the miracle to have occurred and for others not to have noticed.

Also, there is no record that any astronomical observatories existed around Hijaz and its surrounding areas, to expect that astronomers would have made a record of this. Such observatories only existed in places like the subcontinent, Greece, and Rome, and due to the difference in horizons between Mecca and those localities, it is probable that it was not possible to observe the event.[59] According to Rāzī, perhaps people in other areas did see this phenomenon but interpreted it as a partial lunar eclipse accompanied by some celestial object that has the shape of half a moon. In other words, those who saw it did not even conceive of the possibility that the moon had actually split, to have recorded the event.[60], [61]

It has also been suggested by some contemporary thinkers that perhaps the moon did not actually split, and it only appeared to do so in the eyes of the polytheists. Based on this understanding, the miraculous aspect of this event was not the actual splitting of the moon, but only the optical illusion of it.[62] Whilst this opinion does not face the question of why other people around the world did not see and report this event, it seems to have no evidence to support it, considering that the verses and narrations are apparent in stating that the moon actually split. Furthermore, this understanding does not seem to differentiate between a miracle and ordinary hypnotism.

The fourth argument of those who reject this event is that the first verse of this chapter mentions the splitting of the moon immediately after mentioning that The hour has drawn near. This context indicates that it is referring to a future event, i.e. the splitting of the moon is a cosmic event that will take place right before the Day of Judgement.[63]

In the Exegesis of the verse we had already discussed how the Day of Judgement can be considered near. Apart from what was mentioned previously, we can further add that mentioning the imminence of the Day of Judgement before the splitting of the moon was to emphasise the importance of that day and is a rhetorical tool that the Quran uses to alert man as to what awaits him.[64] Furthermore, it has been frequently noticed in the Quran that the order of mentioning events is not always in sync with the order of reality. For example, this chapter has four verses that state, So how were My punishment and My warnings? (verses 16, 18, 21, 30), whereas we know that punishment in actuality only comes after warnings. For other examples of such ordering see 3:43, 3:55, and 4:1.

The last objection that will be discussed is how such an event is astronomically possible. It is claimed that such a split in the moon could only have taken place if the gravitational forces holding the two halves together were somehow annulled in which case it would be impossible for the two halves to then come back together. Furthermore, such an astronomic event would have had catastrophic effects within the solar system and would have left a considerable impact on our planet.

In response, it should be noted that there is nothing rationally impossible about such an event having occurred.[65] At most, it is just something unusual. However, by definition, a miracle is something unusual and thus it is completely conceivable for the moon to have split miraculously without any ensuing catastrophic effects on the earth. The Quran describes how everything in the cosmos, including the sun and the moon, is under the control of God and it is through His decree that each celestial body moves in an orbit (see 7:54, 10:5, 21:33, and 36:38-40). Therefore, it is not rationally impossible for God to command the moon to split into two whilst maintaining complete order and stability in the rest of the universe.

Furthermore, in light of the latest scientific discoveries, such a celestial event is very easily conceivable. There are many cosmic events that have occurred in our solar system that are comparable to the splitting of the moon. The theory that all the planets were at one point in time connected to the sun and then later on disconnected and started orbiting the sun, or the fact that asteroids are rocky, airless remnants from the formation of our solar system, or the fact that meteors are remnants of other celestial bodies, are all indications that it is not scientifically impossible for major celestial bodies to split or fragment.[66]

In fact, some exegetes have opined that the verse under discussion is a reference to the fact that the moon was at one point attached to the earth and was separated through cosmic impact, as has been hypothesised by scientists today. Based on this, the verse is an indication of the scientific miracle of the Quran confirming the modern scientific findings.[67]

However, this interpretation is neither supported by the context of the verse nor by its wording. The separation of the moon from the earth would be termed as ishtiqāq whilst the verse uses the verb inshiqāq, which means when a part of something separates from its own self.[68]

In conclusion, there is nothing rationally, scientifically, or textually preventing us from believing in the miraculous nature of the splitting of the moon. We end this discussion by quoting part of a narration from Imam al-Bāqir (a), in which Abū Baṣīr questions the possibility of some changes in the solar system after the reappearance of Imam al-Mahdī (a). Abū Baṣīr states: ‘They say that if there was a change in the celestial bodies, that would cause destruction.’ The Imam responded by saying: ‘That is the view of the heretics. As for the Muslims, they have no way to [reject] that, for Allah did split the moon for His Prophet (s) …’[69]

[1] Tabrisi, 9/281; Mizan, 19/55.
[2] Mizan, 19/55; Munyah, 27/175.
[3] Munyah, 27/175; Mizan, 19/56.
[4] Munyah, 27/176.
[5] Safi, 5/99.
[6] Amthal, 19/290.
[7] Fadlallah, 21/275; Kashif, 7/190.
[8] Kashif, 7/190.
[9] Nur, 3/412.
[10] Suyuti, 6/133.
[11] Reported in Mizan, 19/56.
[12] Ibn Ashur, 27/163.
[13] Amali.T, p. 341.
[14] Tirmidhi, 5/397.
[15] Tabrisi, 9/282.
[16] Abū Nuʿaym Iṣfahānī, Dalāʾil al-Nubuwwah, 1/245.
[17] Tabari, 27/51.
[18] Qummi, 2/341.
[19] Qummi, 2/341; Bihar, 17/352.
[20] Bihar, 17/354.
[21] Tabrisi, 9/282.
[22] Suyuti, 7/670.
[23] Manaqib, 1/122.
[24] Abu al-Futuh, 18/213.
[25] Qummi, 2/341; Muslim, 4/2159; Tabari, 27/50, 52.
[26] Tabrisi, 9/282.
[27] Fadlallah, 21/277; Kashif, 7/190.
[28] Tabari has compiled the most extensive list of reports in this regard (see Tabari, 22/103).
[29] Ayāzī, Naqd wa Barrasī-ye Adilleh-ye Shaqq al-Qamar dar Tafāsīr-e Farīqayn, https://naghdeara.quran.ac.ir/article_167029.html.
[30] For a more detailed look at the chains of these narrations, see Bahrāmī, Shaqq al-Qamar dar Tarāzū, https://ensani.ir/fa/article/339120.
[31] Al-Bukhārī, al-Tārīkh al-Ṣaghīr, 1/241.
[32] Al-Khaṭīb al-Tabrīzī, al-Ikmāl fī Asmāʾ al-Rijāl, p. 36.
[33] Tafrishī, Naqd al-Rijāl, 1/408.
[34] Baghdadi, 1/185.
[35] Haythami, 9/348.
[36] Ayāzī, Naqd wa Barrasī-ye Adilleh-ye Shaqq al-Qamar dar Tafāsīr-e Farīqayn, https://naghdeara.quran.ac.ir/article_167029.html.
[37] Qummi, 2/341; Amali.T, p. 341.
[38] Qummi, 2/341.
[39] Ibn Kathir, 7/437; Aḍud al-Dīn al-Ījī, al-Mawāqif, 3/405; Hasan al-Saqqāf, Ṣaḥīḥ Sharḥ al-ʿAqīdah al-Ṭaḥāwiyah, p. 425.
[40] Mizan, 19/60.
[41] Tibyan, 9/443.
[42] The chain of narrators in this narration has no issue whatsoever expect for the primary narrator, Muhammad ibn Ibrāhīm ibn Isḥāq al-Ṭāliqānī. Some scholars consider him reliable due to the fact that he is a teacher (min mashāyikh) of Ṣadūq and the latter has narrated from him frequently whilst mentioning the supplicatory phrase after his name, ‘May Allah have mercy on him’ and ‘May Allah be pleased with him’. If this basis is accepted then the narration would be termed ṣaḥīḥ. Otherwise, it would be considered ḥasan due to the fact that he has been highly praised. See Khūʾī, Muʿjam Rijāl al-Ḥadīth, 15/230.
[43] A reference to verse 22:31.
[44] Kamal, 2/507-509.
[45] Amali.M, p. 188.
[46] Barrasī-ye Sayr-e Taṭawwur-e Tārīkhī-ye Inshiqāq-e Qamar dar Tafāsīr, https://jsm.journals.iau.ir/article_689890.html.
[47] Ayāzī, Naqd wa Barrasī-ye Adilleh-ye Shaqq al-Qamar dar Tafāsīr-e Farīqayn, https://naghdeara.quran.ac.ir/article_167029.html.
[48] Rāwandī, Qiṣaṣ al-Anbiyāʾ, p. 294, h. 366
[49] Mufīd, Kitāb al-Irshād, 2/385
[50] Ayāzī, Naqd wa Barrasī-ye Adilleh-ye Shaqq al-Qamar dar Tafāsīr-e Farīqayn, https://naghdeara.quran.ac.ir/article_167029.html.
[51] Bahrāmī, Shaqq al-Qamar dar Tarāzū, https://ensani.ir/fa/article/339120.
[52] Mullā Ali Qārī, Sharḥ al-Shifāʾ lil-Qāḍī ʿAyyāḍ, 1/590-591; al-Qāḍī ʿAbd al-Jabbār, Tathbīt Dalāʾil al-Nubuwwah, p. 59.
[53] Fadlallah, 21/279; Kashif, 7/190; Maraghi, 27/77.
[54] Tibyan, 9/443.
[55] Tibyan, 9/443.
[56] Tabrisi, 9/282.
[57] Tabrisi, 9/282.
[58] Amthal, 17/299.
[59] Mizan, 19/64.
[60] Razi, 29/288.
[61] It is noteworthy to mention a certain companion of the Prophet who allegedly saw the splitting of the moon in India. Whilst the existence of such a companion is debated, it is not logically impossible nor farfetched to concede that the following event actually did transpire:
In an old manuscript in the India Office Library in London (reference number: 2807/152-173), a tradition is quoted about one of the kings of Malabar, on the South-West Coast of India by the name of Chakrawati Farmas. This king witnessed the splitting of the moon at the time of the Prophet and began narrating the incident to those around him. It so happened that after some time a group of Muslim merchants, travelling to China for trade, passed by this area and heard about what the king witnessed. They came to the king and told him that they also had witnessed that event and explained to him that it was their Prophet who had performed this miracle in order to prove the truth of his message. The king ordered his son to perform his royal duties and decided to personally set out towards the land of Arabia in order to meet the Prophet. When he met the Prophet, he accepted Islam and learnt all the teachings of Islam. However, as fate would have had it, on his way back, he passed away and was not able to return to India. He was buried at the port of Zafar, Yemen, where a tomb sits today and is visited by many pilgrims.
The catalog description is currently published as: ‘[Manuscript number] 2807 [...] IV Foll[ios] 81-104. [Qissat Shakruti Farmāḍ]. A fabulous account of the first settlement of the Muḥammadans in Malabar, under King Shakrûti of کوڈنگلور (Cranganore [Kodungallur]), a contemporary of Muḥammad, who was converted to Islam by the miracle of the division of the moon.’ See A Catalogue of the Arabic Manuscripts in the Library of the India Office by Otto Loth, p. 299.
[62] Mohsen Kadivar, www.kadivar.com/13120/.
[63] Kashif, 7/189; Maraghi, 27/77.
[64] Ibn Ashur, 27/164.
[65] Mizan, 19/65.
[66] Amthal, 17/295-297.
[67] Ṭanṭāwī Jawharī, al-Jawāhir fī Tafsīr al-Qurʾān al-Karīm, 23/241.
[68] Mizan, 19/56.
[69] Mufīd, Kitāb al-Irshād, 2/385.