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Shiavault - a Vault of Shia Islamic Books Al-mizan an Exegesis of the Qur'an (volume Two) Volume 2: Surah Baqarah, Verses 163-167 And your God is one God! there is no god but He; He is the Beneficent, the Merciful.

Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand.

And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah, and those who believe are stronger in love for Allah and O, that those who are unjust had seen, when they see the chastisement, that the power is wholly Allah's and that Allah is severe in requiting (evil). When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder.

And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire. (163-167) **COMMENTARY ** These verses are connected together in one context, with a single theme. They remind the audience about the belief of monotheism offering proofs to support it, and describe polytheism and its ultimate result.

QUR'AN: And your God is one God: We have explained the meaning of al-ilah (God) in the Commentary of the first verse of the first chapter, the Opening. Oneness is a self-evident idea, which needs no explanation. A thing is called one in view of one of its attributes, for example, one man, one scholar or one poet. These words show that the related attribute is indivisible, and not subject to plurality. For example, the manhood of one man, Zayd, is not shared between him and someone else.

It is in contrast with manhood of two men - Zayd and 'Amr, for example which is shared by the two, and is therefore numerous. Thus Zayd, in context of his attribute of manhood, is one and indivisible and not subject to plurality. But when he is looked at in this very context combined with his other attributes - like his knowledge, power, life, etc. -then he is not one; he is a multiple in reality.