Coherence of the Verses

The verses of Sūrah al-Baqarah were revealed gradually, addressing a variety of topics. Since each chapter of the Qur’an functions like an independent unit with its own purpose and message, this chapter also presents a unified and comprehensive goal. The central theme that can be deduced from the diverse discussions in this chapter is that true servitude to God, the Glorious, requires belief in all the prophets and all the heavenly books. On this basis, it condemns the disbelievers and hypocrites for their lack of faith, and reproaches the People of the Book for their innovations, particularly causing divisions in God’s religion and making distinctions between the prophets. It also explains the laws and rulings that are integral to Islam and are predicated upon this belief.

This overarching purpose is alluded to in the last two verses of the chapter, which serve as a s_umma_ry and encapsulate its message: “The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers...” [2:285]. The arrangement and organization of the verses in each chapter were done by the order of the Prophet (s.a.w.). As narrated by Ibn ʿAbbās: “When revelation descended upon the Prophet, he would summon the scribes of revelation and say to them: ‘Place these verses next to such-and-such verse from such-and-such chapter.’”(20) The companions of the Prophet (s.a.w.) would memorize and teach the Qur’an according to the order determined by the Prophet.(21)

Thus, there is a special connection between the verses of each chapter, one that must be discovered and understood. In other words, each chapter possesses a specific wisdom and purpose that guided the noble Messenger in placing the verses in their specific sequence. Even if the connection between the verses is not always content-based, there is a deeper wisdom and purpose at work that goes beyond mere content.

On this basis, it can be said: Although, at first glance, there may not appear to be a direct connection between the verse under discussion and the previous verses—namely, the story of Abraham (a.s.) and the story of the Children of Israel (verses 40 to 123)—with deeper reflection, a significant connection and coherence can be discerned. In this regard, at least two points can be made:

Both the People of the Book considered themselves heirs of Abraham and his religion, while the polytheists also claimed a strong connection and relationship with Abraham.(22) To refute these claims and show their alienation from Abraham (a.s.) and his true faith, it was necessary to remind them of the path and conduct of this idol-breaking prophet—his sacrifices, piety, absolute obedience, and unwavering submission to the sacred authority of Lordship. It must be demonstrated that the nation and religion of Abraham is the very same monotheism and submission that the noble Messenger calls people toward, not the distorted whims and falsehoods to which they have attached themselves. What they claim and attribute to Abraham is mere slander, and the actions, words, and behavior of Abraham and the prophets from his progeny testify to this.

These prophets, through their words and deeds, were on one hand champions of monotheism and submission to God, on another hand nullifiers of polytheism and breakers of idols, and on a third hand, witnesses to the truthfulness of the noble Messenger, as reflected in the verse: “Our Lord, and raise up among them a messenger from among themselves...”.(23)

If the main theme of Sūrah al-Baqarah is absolute submission and servitude to God, coupled with fleeing from carnal desires, or in other words, if the central focus of this chapter is “guidance for the God-fearing” (hudā lil-muttaqīn)—as highlighted in “This is the Book in which there is no doubt, a guidance for the God-fearing” [2:2]—and a call to taqwā (God-consciousness), then this theme unfolds with an introduction, several sections, and a conclusion.

The introduction divides people into three groups: the God-fearing, the disbelievers, and the hypocrites, outlining their characteristics in the first twenty verses of the chapter. The conclusion serves as a s_umma_ry and concise restatement of the chapter’s details, which is encapsulated in the last two verses.

After the introduction, the chapter illustrates that true success and happiness lie only in the straight path—the way of the God-fearing and truth-seekers—while loss and misguidance are the fate of the hypocrites and disbelievers. This message begins with the call, “O mankind! Worship your Lord, who created you and those before you, so that you may be God-fearing” [2:21], and continues by referencing some of the divine blessings. It establishes the truthfulness of the noble Messenger and the revelations given to him through a challenge, mentioning the negative outcomes of denial, obstinacy, covenant-breaking, and other sins, alongside the positive outcome of faith and righteous deeds. This section underscores the necessity of following the path of the first group—the God-fearing—implying, “With such blessings, why choose disbelief and hypocrisy?” This argument runs through to the end of verse 29.

From verse 30 to the end of verse 39, the chapter introduces the story of the caliphate, hinting at human dignity, while the story of Adam highlights human vulnerability. Yet, it also points to the open door of repentance and the possibility of return. In this way, while emphasizing taqwā and the need to follow the path of the God-fearing, the dangers and challenges of straying from this path are also addressed.

From verse 40 to the end of verse 123, the lack of taqwā is vividly illustrated through the long and eventful story of the Children of Israel. This serves as an example for covenant-breakers, tyrants, and those devoid of taqwā. Then, from verse 124 to the end of verse 167, a clear example is presented for the God-fearing, the worshippers, and those steadfast on the path of truth. By recounting these two extended narratives, the two sides of the coin of choice and freedom—granted to those who benefit from the role of caliphate—are fully revealed.

The story of the Children of Israel represents one side of the coin, echoing the concern raised by the angels: “Will You place in it one who will cause corruption therein...” [2:30]. On the other side of the coin, the story of Abraham and the progeny of his prophets responds to this concern with the phrase, “Indeed I know what you do not know” [2:30].

Thus, the connection between the verses from 124 to 167—beginning with the verse under discussion—and the previous set from verses 40 to 123, which starts with the address “O Children of Israel...”, becomes clear. The first set of verses portrays the path of steadfastness and servitude, emphasizing taqwā, guidance, monotheism, and adherence to the path of truth. In contrast, the second set expresses the path of deviation and misguidance, highlighting betrayal, disloyalty, and the breaking of covenants.

With this explanation, the relationship between the verse under discussion (verse 124), which introduces a new set of more than forty verses, and the preceding verses becomes apparent. This clarification also provides a broader illustration of the chapter’s overall structure.