The structure of Quran’s Chapter 2 is amazing in its facilitation for the Reader to acquire a deep understanding. We have seen how Ch 2 is segmented into two broad sections (2/21-167 and 2/168-283) divided according to calls to people. The first of these sections (2/21-167) contains three calls (2/40, 2/47 and 2/122) to bani israil, the movement seeking a higher plane of existence. These calls represent a treatises for humanity to achieve preferentiality over creation. After two of these calls, we find calls to those who have believed in these treatises(2/104 and 2/153). These calls represent action plans to preceding treatises. In this essay, we will examine the first of these (2/104-121). This passage is also the first call to those who have believed in the entire Quran.
It is interesting to note that in this passage, the first thing we are told is that as those who have believed in the divine sociology of Israel (as told in 2/47-103) is that they do not want to be herded (laa taquloo raa’ina). Rather, they asked to be observed (quloo unzhurna) and to listen (possibly to revelation or even human thoughts). They are then said to experience goodness from above as well as the process of signs and thus the dominion of Allah (2/105-107).
*musa* is also mentioned (2/108) when the target audience is asked if they would take liberties with their messenger and *musa*’s people did with his. This goes back to the first divine sociology of israil (2/47-103) where *musa* was a prominent personality bring reform to his people. It is crucial to remember him at this stage in order to make sure the community does not fail its project.
Those who have believed are told to establish connections and bring about growth. This is for the good of their souls (2/110). There are those who do not believe they would enter the earthly utopia by becoming seekers of ease and comfort (hoodan) or at least helpers of those who are ‘guided’ (nasara). This is in 2/111 but Allah denies this in 2/112 by declaring whoever peacifies his expression and is doer of goodness will have his just rewards. 2/113 returns the subject to the folks mentioned in 2/111. They do not agree on how to achieve this earthly utopia. However, 2/114 tells us how to do this by establishing systems of Allah where his name is brought to life (meaning his attributes of mercy). Not establishing this and striving against it is tantamount to the greatest oppression.
The passage then shifts to the nature of Allah. 2/115 tells us that to Him belongs the states of rise and fall. 2/116 proceeds to talk about Allah taking favourites, this is in fact the cause of downfall. Rather, each person must strive to attain a relationship with Him for him or herself. This is due to the fact He is the originator of the heavens and the earth and provides the means for perpetual being (kun fayakoon , 2/117). 2/118-120 returns to the two aforementioned personalities. They believe that Allah does not communicate with people (2/118). The next verse (2/119) affirms that the Reader is sent with the truth to humanise and change people for the better although the two personalities would not be happy until believers followed their path (2/120). However, Allah affirms his direct guidance is what will bring humanity to this utopian state. This sets the passage up for its final verse:
Those to whom We have given the book (referring to the divine sociology of israil) practise it with its deserved practice. They [are the ones who] believe in it. And whoever disbelieves in it – it is they who are the losers (2/121).
This refers to receiving and belief of the system outlined previously as well as its action plan. Anyone who practises it from humanity will achieve the earthly utopia.