of Nokounam, May His Soul Rest in Peace, Session (758)
Verse 274 of Surah Al-Baqarah in the Holy Quran, as one of the pivotal verses elucidating the prohibition of usury and its consequences, undertakes a profound and multifaceted examination of the effects of this phenomenon on the psyche, ethics, and society. This verse, expressed concisely yet profoundly, introduces usury not merely as an economic act but as a factor causing spiritual turmoil and deviation from the path of truth. The present exegesis adopts a scientific, philosophical, and logical approach, analysing the verse through linguistic, mystical, and psychological tools, endeavouring to elucidate its various dimensions for a specialised and academically trained audience. The structure of this composition is designed to preserve all the details of the original lecture, presenting supplementary explanations and semantic connections in a coherent manner.
الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ
Those who consume usury will not stand except as one whom Satan has struck with touch (or influence), causing confusion and agitation.
RibThe term Rib originates from the root r-b-w in Arabic, meaning increase, swelling, or unnatural growth. In this verse, the concept refers to the illegitimate increment of wealth through usurious interest, contrasting with lawful transactions (bay). Unlike the roots r-b-b or r-bwhich signify largeness or greatnessrib connotes unjust accumulation of wealth. This definition presents usury as an act that not only disrupts economic order but also leaves profound psychological and spiritual repercussions on the individual and society.
Key Point: As an economic-ethical phenomenon, usury engenders inequality and exploitation, resulting in psychological and spiritual turmoil, described in the verse by the term takhabbut (confusion or agitation).
Rib and Bay (Sale)The Quran explicitly refutes the erroneous viewpoint equating bay (lawful transaction) with rib in this verse. Some claim that al-bay mithl al-rib (sale is like usury), but the Quran rejects this analogy, distinguishing usury on the basis of its inherently unjust nature. Bay is a transaction founded upon justice and mutual agreement, creating real value, whereas usury solely results in unlawful wealth increase.
The interpretation of this verse necessitates a rational and scientific approach that transcends mere faith-based acceptance (taabbud). While taabbud holds intrinsic value, it lacks the epistemic rank of science and cannot fully illuminate the truth of the verse for inquisitive minds. Therefore, the analysis of usury and its consequences must be conducted employing logical, philosophical, and even empirical tools to present it as an accessible and demonstrable truth.
Key Point: Scientific analysis, employing rational and empirical instruments, presents usury as an agent of economic and spiritual corruption that requires examination within psychological and sociological contexts.
Verse 274 of Surah Al-Baqarah can be analysed philosophically and logically as a quadripartite structure:
mas), denoting Satans imperceptible influence on the individuals psyche.takhabbut), as the final outcome resulting in psychological and spiritual disturbance.This structure parallels Aristotelian four-causal analysis (material, formal, efficient, and final causes). Here, usury is the subject, Satan the efficient cause, mas the instrumental cause, and takhabbut the final cause.
The philosophical and scientific analysis introduces usury as a multifaceted phenomenon that disrupts not only economic order but also induces psychological and spiritual turmoil, diverting humanity from the path of truth. Utilizing logical and philosophical tools enhances deeper comprehension of the verse and underscores the necessity of empirical investigation into the effects of usury.
Takhabbut, and MasThe term Shayn in this verse derives from the root sh--n, signifying deviation and departure from the right path. Unlike Ibls, which refers to a particular being (the chief of the jinn in the story of Adams creation), Shayn is a general and systemic concept encompassing any deviating agent, whether jinn or human. Here, Satan is introduced as a spiritual and ethical force that, through temptation and covert influence, leads humanity towards misguidance.
Key Point: Satan, as a system of deviation, includes not only non-human entities (jinn) but also humans who act as agents of misguidance.
Takhabbut and its Distinction from KhabtThe verb yata-khabbatu, from the root kh-b- in the causative form, means passivity and susceptibility to an external force (Satan). Takhabbut denotes psychological and spiritual confusion, disturbance, and disarray, and appears only once in the Quran. It differs from khabt (simple error or mistake), describing a deeper and more complex state of turmoil resulting from Satanic influence.
Takhabbut may be compared to psychological concepts such as anxiety, emotional instability, or cognitive disarray. It is the effect of Satans imperceptible influence on the usurers psyche, displacing balance and tranquillity.
Mas and its Distinction from LamsThe phrase min al-mas in the verse alludes to Satans indirect and imperceptible influence. Unlike lams, which involves sensory perception, mas connotes contact or effect without the individuals full awareness. This indicates Satans gradual and covert penetration into the psyche of the usurer, acting through whisperings or subconscious influences.
In Islamic mysticism, mas signifies imperceptible influence associated with satanic whisperings arising from negligence or internal weaknesses. In modern psychology, this concept may be likened to subliminal stimuli that affect behaviour without direct consciousness.
The concepts of Satan, takhabbut, and mas function as integral components of a systemic model of deviation in this verse. Satan as the agent of deviation, employing mas (imperceptible influence) leads to takhabbut (psychological and spiritual confusion). This analysis, connecting Quranic notions with psychological and mystical perspectives, unveils the verses profound meaning.
Usury, like a chill that debilitates the body, gradually disrupts the individuals psyche. Unlike sins such as theft or gambling, which may have immediate consequences, usurys impact is gradual and concealed. By generating psychological disturbance (takhabbut), it removes the individual from tranquillity and balance, ensnaring them in satanic temptations.
Metaphorically, usury acts as a poison permeating the veins of the soul, resulting not in physical death but spiritual demise and inner turmoil. These effects are emphasised in Islamic narrations; for example, a tradition from Imam Sadiq (peace be upon him) states:
There is no shame (excessive modesty) in religion.
This tradition underscores the necessity of frank and unreserved examination of religious matters, including the impacts of usury.
Due to the exploitation of the weak and impoverished, usury causes social inequality and widens class divides. Unlike gambling, which might occur among wealthy parties and involve mutual agreement, usury extracts from the needy and oppressed, thereby fostering deeper social corruption.
Metaphorically, usury is a disease infecting not only individuals but gradually contaminating the entire societal body. The Quran condemns this as a source of social corruption, and sociological studies identify it as a mechanism exacerbating inequality.
Key Point: Usury, by exploiting the poor and vulnerable, leads to social inequality and psychological disorder, ultimately fomenting spiritual and societal corruption.
Usury differs from sins such as adultery or backbiting in its consequences. While adultery may occur secretly with limited impact, usurys overt and exploitative nature produces broader societal effects. For instance, the Quran regards backbiting as graver than adultery, yet places usury in a special position due to its role in causing confusion and disorder.
As an economic-ethical phenomenon, usury not only disturbs the individuals psyche but, through fostering inequality and exploitation, results in social corruption. These effects, manifested as takhabbut and satanic influence, reveal the depth of the Quranic message condemning usury.
A prominent issue in examining Quranic verses such as 2:274 is the lack of scientific and experimental approaches in analysing religious concepts. To meet the demands of inquisitive minds, religious sciences must employ rational and empirical methodologies. This is particularly crucial for subjects like usury, which involve economic, psychological, and social dimensions.
Advancing religious sciences requires scholars proficient in literature, logic, and human sciences to engage in Quranic exegesis. This necessitates cultivating a generation of researchers equipped with scientific and philosophical tools capable of presenting Quranic concepts within a systematic and demonstrable framework.
Key Point: The development of religious sciences depends on integrating reason and tradition to deliver Quranic concepts scientifically and verifiably to contemporary audiences.
The critique of the current state of religious sciences and the proposal for their reformespecially in the analysis of verses like 2:274highlight the imperative for transformation in interpretative methods. This transformation, utilising scientific and philosophical tools, can lead to a deeper and more practical understanding of Quranic concepts.
The interpretation of Verse 274 of Surah Al-Baqarah, through a scientific, philosophical, and logical lens, presents usury as a multifaceted phenomenon which, via Satans influence (mas), culminates in takhabbut (psychological and spiritual turmoil). The verse succinctly and profoundly elucidates the consequences of usury on individual (psychological) and social (inequality and corruption) levels, emphasising the necessity of scientific and empirical analysis of this phenomenon. Employing linguistic, logical, and mystical tools, this exegesis strives to offer a comprehensive and precise portrayal of the verses concepts. It is hoped that this analysis will serve as a step towards the advancement of religious sciences and a deeper understanding of the Divine Word.
Under the supervision of Sadegh Khademi