Verse 274 of Surah Al-Baqarah addresses the subject of usury (rib) with a profound and multifaceted expression, exploring its effects on the spiritual, ethical, and social dimensions of human existence. This verse, one of the pivotal scriptural injunctions elucidating the economic and moral directives of the Qurn, employs symbolic and precise language to liken the consequences of rib to the psychological and spiritual turmoil caused by the infiltration of Satan. This exegesis, adopting a scholarly and philosophical approach, endeavours to provide a comprehensive and in-depth perspective on this verse by synthesising the content of the presented lectures and specialised analyses. The objective of this treatise is to offer a systematic and coherent analysis tailored for expert audiences and academic environments, which, while preserving the authenticity of Qurnic concepts, utilises refined Persian metaphors and allegories to enrich the literary quality of the text.
الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ
Those who consume rib (usury) do not rise except as one rises whom Satan has caused to stumble through a touch.
This verse, articulated with logical structure and concise expression, introduces rib as an act that not only disrupts economic order but also culminates in internal chaos within the individual. The analogy comparing the rising of rib consumers to that of a person overwhelmed by Satans covert influence vividly demonstrates the profound repercussions of this act.
The term rib is derived from the root r-b-w, signifying increase and swelling. In Qurnic terminology, rib denotes the illicit augmentation of wealth through usurious interest, which is vehemently condemned due to its violation of social justice and its detrimental ethical and spiritual ramifications. This notion transcends a mere economic transaction, representing a multifaceted phenomenon exerting profound effects on the human psyche and soul.
In this verse, the word Shayn (Satan) is derived from the root sh--n, meaning deviation and estrangement from truth. Here, Satan refers to a deviant force or system that may encompass jinn or humans, in contrast to Iblis, a specific and distinguished entity. This differentiation broadens the interpretive framework of the verse to include psychological and philosophical paradigms, as Satan can be conceived as a symbol of internal or external deviant forces.
In modern psychology, this concept aligns with unconscious temptations and motives that divert humans from equilibrium. Satan, in this sense, is not solely a metaphysical being but any force disrupting human psychological and spiritual order.
The term takhabbut, derived from the form tafaul, connotes deep psychological confusion and turmoil caused by Satans influence. Contrary to khabt, which implies simple and inadvertent error, takhabbut signifies a state of passivity and disintegration that renders a person powerless against Satans infiltration. It resembles a whirlwind engulfing the mind and psyche, depriving the individual of balance and stability.
From a psychological viewpoint, takhabbut correlates with severe anxiety, emotional instability, or psychological disorders triggered by external pressures. This state results from hidden influences that propel the person toward disorder without direct awareness.
The word mass in this verse denotes imperceptible contact and covert penetration, unlike lams, which implies tangible and perceptible touch. Mass resembles an invisible breeze infiltrating the human spirit, subtly directing it towards disarray without the persons cognisance. This concept is recognised in Islamic mysticism as satanic whispers gradually and indirectly affecting the human psyche.
The lexical and conceptual analysis of verse 274 of Surah Al-Baqarah reveals that rib is more than a mere economic act; it is a phenomenon that, through profound psychological and spiritual effects, leads humans toward confusion and deviation. The concepts of Satan, takhabbut, and mass constitute the key elements of this verses logical and philosophical structure, which aligns with modern psychological and sociological analyses.
Verse 274 of Surah Al-Baqarah possesses a logical structure akin to Aristotelian causality analysis. Within this framework, rib is regarded as the subject, Satan as the agent, mass as the instrument, and takhabbut as the ultimate effect. This precise schematic demonstrates how rib, as a destructive act, results in psychological and spiritual disarray through Satans infiltration.
This logical analysis enables the verse to be connected with contemporary scientific methodologies. For instance, in psychology, rib can be considered a stressor, while mass functions as an unconscious mechanism precipitating psychological disorders.
The interpretation of this verse cannot be confined solely to dogmatic adherence. It is imperative to employ reason, logical, and empirical analyses to substantiate and elucidate its message. This perspective resonates with Islamic philosophy, especially the doctrines of thinkers like Mulla Sadra, who regarded intellect and transmitted knowledge as complementary. Just as the sun of truth is illuminated by the light of reason and revelation, the exegesis of this verse necessitates the integration of these two sources.
