Chapters 2 and 3 of Quran are similar in the way they begin. In the case of Ch 2, before it launches into its long series of calls (starting from Vs 21), it begins with a formulation of human society and its destiny depending on how they react to the process of Questioning, Focusing and Enacting (alif, laam, meem). In the case of Ch 3, before it goes into the narrative of maryam and isa and the subsequent action plans (symbolised in the calls to believers from Vs 100), also has a preamble which sets the tone for the entire chapter.
This preamble comprises Vs 1-34 and shows us another angle towards achieving the project of Ch 2 which is building the earthly utopia. That angle is the course of action in terms of the more metaphysical aspects of the mission, specifically related to revelation. It is also expounding the theoretical side of the project (with the mission of isa which follows in the next section acting as the operational side). isa is the prototype of the messengers who manages to bring the system of peace and justice. The preamble of Ch 3 shows this same result albeit from a more theoretical perspective.
Vs 1-2: This shows the very same process of ‘alif laam meem’ as with Ch 2 (Vs 1). This process is necessary in order to attain realization of Allah as the vivifier and one who establishes (al-hayyu al-qayyum in Vs 2).
Vs 3-6: Allah descends upon the Reader specific writs with truth (al-kitab bil haqq) which confirms what is between its two capacities. He also descends the ignition to this writ (tawraat) and the verdant (injeel) which is essentially the action and result of the aforementioned writ (Vs 3). However, before the writ and its results were sent down to progress mankind, Allah sent down the criteria (Vs 4). All these comprises the signs of Allah which is the ultimate level of signitude. Vs 6 describes this entire process metaphorically as fetal development in the womb.
Vs 7-9: The famous verse 7 shows that the signs received by the Reader which are showcasing universal laws form a book (al-kitab). They are opposite to what is outside the Reader’s experience and the Reader should not follow them seeking captivation away from reality. Vs 8 continues to talk about the guidance or progress made by following revelation. They are from the presence of Allah.
Vs 10-17: Vs 10 speaks about those who reject this entire process and the destruction they face. This is symbolised in Vs 11 by the culture of the people of firaun. Vs 14-15 speaks about the same from another angle, speaking about what is beautified for humankind and what should be their goals instead.
Vs 18-22: Vs 18 shows that the pure monotheism in which one can be witness to Allah’s oneness lies with knowledge and justice. This is the deen in the sight of Allah (Vs 19) which is the power-relations between Allah and us which is the acquirement of peace (al-islaam). Vs 21-22 tells us the response to the statements of Vs 18-19, namely that we bring peace to our expressions.
Vs 23-25: The people who were given a portion of this previous system (al-kitab) were invited to the totality of it (kitab Allah) but refused. This is because they believe they are prepared for any destruction coming their way.
Vs 26-28: Begins with a definition of power and then a metaphorization using night and day (Vs 26-27). It then talks about taking people who believe in this process as allies (Vs 28) and the ultimate judgement to come (Vs 29).
Vs 31-32: This process is formulate by formulating as it as loving Allah and thus following the Reader in his capacity of following revelation up to this point. In doing so, Allah will love them and protect them from their deficiencies.
Vs 33-34: adam, nuh, ibrahim are mentioned, showing the elements connected to this process. A rare mention of ‘imraan appears here which means ‘one who cultivates’ that is cultivating the system. All these are elements which give birth to one another. This closes the passage, showing personality examples of those who operationalize this process.