Verse 275 of Surah Al-Baqarah, with profound expression and systematic structure, addresses the subject of usury (riba), its satanic effects, and its psychological and social consequences. This verse, analyzable from a multidisciplinary perspective, serves not only as a religious injunction but also as a philosophical, psychological, and sociological text, providing a foundation for deep reflection on human actions and the influence of metaphysical and material factors on psyche and society. This treatise, relying on the content of Quranic lectures and scientific analyses, endeavours to elucidate the various dimensions of this verse in a refined and academic language for expert audiences. The structure of this exegesis comprises main sections with precise subtitles, each dedicated to a specific aspect of the verse and its associated analyses. The objective is to present a comprehensive and systematic study that, while preserving all details, enriches the texts scientific and literary depth by incorporating semantic connections and supplementary explanations.
الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا
Translation: Those who consume usury do not stand except as one stands who is struck by Satans touch (contact or satanic influence), resulting in confusion and disarray. This is because they say: Indeed, trade is but like usury.
Verse 275 of Surah Al-Baqarah, through a systematic and logical framework, introduces four key factors in the analysis of the phenomenon of usury: usury as the subject, confusion as the consequence, Satan as the agent, and touch (mas) as the instrument. This structure resembles Aristotelian analyses that examine a phenomenon based on four causes (material, formal, efficient, and final). Usury, as a forbidden economic act, leads to psychological and spiritual disarray (confusion) via the penetration of Satan using the instrument of touch (mas). This fourfold allows for multidisciplinary analysis: from a psychological viewpoint, confusion is considered emotional instability or anxiety; from a sociological perspective, usury is analysed as a factor of economic inequality and social corruption; and philosophically, the verse presents a logical system illustrating the relationship between human deeds and metaphysical influences.
The fourfold structure of the verse enables profound and multifaceted analysis and underscores the necessity of studying usury not merely as a religious issue but as a phenomenon with psychological, social, and metaphysical dimensions. This structure paves the way for reconstructing Quranic sciences against the limitations of empirical sciences.
The term min al-mas in verse 275 of Surah Al-Baqarah refers to imperceptible and indirect influences of Satan, which affect the human psyche through illusions and imaginations. Mas, as a tool for Satanic penetration, operates without direct sensory perception and results in psychological disorder. These illusions may be internal (such as mental whispers) or external (such as environmental or social effects). Psychologically, mas is comparable to subliminal stimuli that influence an individuals behaviour and psyche without their awareness. This concept aligns with Islamic mystical views that describe Satanic whispers as covert infiltrations.
The illusions and imaginations caused by mas, as Satans tool, are depicted in the verse as phenomena that disrupt the human psyches equilibrium. These illusions, unlike spiritual or metaphysical concepts, belong to the material or psychological domain of humans. For instance, Satanic whispers may manifest as negative thoughts, anxiety, or erroneous decision-making, ultimately leading to confusion (disarray). This perspective stresses the necessity to distinguish between material and metaphysical effects and rejects the misuse of terms such as spiritual or metaphysical to describe Satans deeds.
The concept of mas, as an instrument of Satanic penetration, allows for the analysis of imperceptible effects on the human psyche. This concept, connecting modern psychology and Quranic sciences, highlights the importance of a precise study of Satanic influences and their distinction from spiritual concepts.
Psychological disorders can be divided into internal and external categories. Internal disorders, originating from the self and the human body, include temperamental, nutritional, and environmental issues. These disorders are subject to medical and psychological study and relate to factors such as unhealthy diet, polluted air, or confined living spaces. For example, stale and mouldy air, resulting from living in enclosed environments, can lead to anxiety and psychological instability. These factors, independent of Satanic influences, affect mental health and require attention to human biological and environmental conditions.
External disorders, caused by metaphysical factors such as Satan or jinn, affect the human psyche through imperceptible penetrations (mas). Due to their metaphysical nature, these disorders are beyond the reach of conventional treatments like psychiatric medication. Satan, as the agent of these disorders, exploits human psychological weaknesses and leads individuals towards destructive behaviours such as misguidance, hostility, or even suicide. This distinction underscores the necessity of differentiated approaches for treating internal and external disorders.
The distinction between internal and external disorders enables a more precise analysis of psychological phenomena. While internal disorders are examinable within empirical sciences, external disorders necessitate Quranic and divine sciences for explanation and treatment.
Empirical sciences, especially psychiatry, are ineffective in treating psychological disorders caused by external factors. Psychiatric drugs such as Valium merely sedate symptoms and fail to offer root-cause treatment. These medications, akin to chains and ropes of the past, inhibit mobility without leading to real cure. This limitation stems from inadequate understanding of madness and psychological
