Verse 275 of Surah Al-Baqarah is one of the pivotal Quranic verses elucidating the prohibition of usury (rib) and its repercussions on the individual and society. This verse, articulated with profound and multifaceted expression, not only addresses the jurisprudential rulings on usury but also considers its etymological, psychological, and epistemological dimensions. In this treatise, employing a scholarly and systematic approach, the key terms of the versesuch as takhb (to stagger), mass (touch), and shayn (Satan)are analysed. The distinction between usury and sale, its psychological and social effects, as well as a critique of common and scientific interpretations, are thoroughly examined. The objective of this exegesis is to present a comprehensive and academic perspective suitable for specialist audiences and research environments.
The term rib is derived from the root rab, which in classical lexicons denotes abnormal and non-productive growth. This etymology identifies rib as an increment in wealth that, unlike natural growth in sales transactions, lacks real and productive value. Usury is likened to serum that, rather than nourishing the body, penetrates the skin and exacerbates maladies.
In Islamic jurisprudence, usury is categorised into three types:
Usury pertains to increments on wealth and cannot exist without capital, whereas sale is related to increments in the mab (the actual, external commodity) and can be executed without pre-existing capital (e.g., through labour). Labour in sales constitutes a genuine and productive form of capital, contrary to usury, which relies on monetary capital. Sale is analogous to serum coursing through veins, imparting vitality, while usury resembles serum infiltrating the skin, causing destruction.
الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا
Translation: Those who consume usury will stand [on the Day of Resurrection] only as one stands who is being afflicted by Satans touch. That is because they say, "Trade is just like usury." But Allah has permitted trade and forbidden usury.
This verse, with succinct yet profound expression, emphasises the prohibition of usury and its psychological and spiritual consequences. The analogy of the usury-consumer to one struck by Satan through mass (touch) indicates the deep impact of usury on the human psyche and soul.
The term khab appears in two forms: with the letter t marba (ت) and with (ط). Though closely related in origin and meaning, they differ subtly in nuance.
Khab is an intransitive, primary verb referring to softness and expanse, while takhb is a transitive, secondary verb indicating weakness and frailty stemming from acts such as usury. Takhb is used uniquely in the Quran in this verse to denote the specific consequence of usury. This distinction exemplifies the Qurans precision in selecting terminology to elucidate usurys effects.
Mass differs from lams (touch). While lams denotes apparent and tangible contact, mass can be immaterial and internal, influencing the soul and psyche. In this verse, Satans mass represents the intangible spiritual effect of usury, resulting in psychological disorder and weakness.
Due to its intrinsic characteristics, usury engenders takhb (psychological weakness and frailty). This effect arises through Satans mass (an internal, spiritual influence). Usury is analogous to a smoker whose respiration is impaired or an acid that corrodes the body; it is an act which secondarily facilitates Satans possession.
Within the verse, Satan is identified as the secondary agent of takhb. The verb form yatakhabbau (يَتَخَبَّطُ) indicates that Satan does not act independently or primarily, but rather that usury provides the context for his intrusion. This structure assigns usury as the principal cause of takhb, with Satan as the intermediary.
Negligence induced by usury debilitates the soul, enabling Satans possession. This process resembles a disease weakening the body and facilitating invasion by external agents.
Customarily, sins such as murder and theft are regarded as graver than usury. However, the Quran distinguishes usury due to the takhb it produces. Although murder and theft are major transgressions, they do not induce psychological frailty. Usury, by its unique effect on the psyche and soul, defiles society and produces consequences more destructive than other sins.
In another Quranic verse, backbiting is likened to consuming the flesh of ones dead brother (yakulu lama akhhi maytan). This analogy highlights the severe psychological and moral impact of backbiting. A hadith states: "Backbiting is more severe than adultery." This severity stems from the psychological and social consequences of backbiting, which are underestimated by common understanding.
Popular opinion, lacking scientific analysis, considers sins like murder worse than usury. However, the Qurans emphasis on takhb resulting from usury challenges this view as inadequate. Usury, by causing psychological weakness and facilitating Satans penetration, has a deeper impact than other sins.
Some approaches within religious sciences rely on folk interpretations and neglect scientific methodologies in comprehending Quranic injunctions. This shortcoming highlights the necessity for revising research methods. For example, proving takhb caused by usury requires physiological and psychological analyses.
Certain philosophers, such as Mulla Sadra, considered divine majestic attributes (e.g., anger) as accidental rather than intrinsic. This perspective is incorrect. All divine attributes are intrinsic; however, majestic attributes (like anger and punishment) are secondary intrinsic, contingent upon human action. Divine mercy is primary and universal, whereas anger and punishment are consequences of human sin and executed based on divine justice.
Divine attributes are divided into two categories:
Gods mercy is like rain that falls upon all the earth, whereas His anger is like thunder and lightning striking the sinner.
Majestic attributes operate within the divine system of justice. Punishment results from sin, and divine names (such as Power, Knowledge, and Wisdom) ensure the implementation of this system. This process resembles a just ruling in a divine court that penalises sinners according to their deeds.
The exegesis of verse 275 of Surah Al-Baqarah, with emphasis on the prohibition of usury and its effects, reveals profound dimensions from etymological, jurisprudential, psychological, and epistemological perspectives. Usury, defined as unproductive increment in wealth, is distinguished from sale and analysed in its three types: loan, transactional, and limited. Takhb, denoting psychological weakness and frailty, is the result of Satans mass, for which usury provides the groundwork. The analysis of terms such as khab, takhb, and mass exemplifies the Qurans linguistic precision in elucidating usurys effects. Critiques of popular understandings and some religious sciences stress the necessity for scientific examination of the rulings. This exegesis invites the establishment of an Islamic economy free from usury, alongside a profound comprehension of its psychological and social consequences.
