The exegesis of verse 275 of Surah Al-Baqarah, which addresses the topic of usury (riba) and its distinction from trade (bai), represents one of the profound Quranic discussions requiring a multifaceted approach from jurisprudential, theological, philosophical, psychological, and social perspectives. This verse, emphasising the prohibition of riba and the permissibility of trade, elucidates not only religious injunctions but also underlying rational and social principles. The present text, adopting a scientific and systematic methodology, provides a comprehensive analysis of this verse by integrating the lecture content with supplementary interpretations, thereby delivering a refined and academic discourse. The objective is to present an interpretation that is meaningful, engaging, and founded upon logic and rationality for a highly educated audience.
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 ۚ
Those who consume usury shall not stand except as one whom Satan has confounded with a touch. That is because they say, Trade is like usury. Yet Allah has permitted trade and forbidden usury.
This verse, with explicit and decisive language, differentiates between riba and trade, highlighting the destructive effects of riba and elucidating the essential distinctions between these two concepts. The following sections provide a precise and structured analysis of the verses content and related concepts.
Riba, as a practice that pursues profit without value creation, contradicts the principles of social justice. Trade, conversely, by exchanging goods or services, injects real value into society. This fundamental difference constitutes the core message of the verse.
Takhabbut (confusion or disorder), signifying chaos and turmoil, arises from Satans influence on the usurer. This condition manifests as behavioural and verbal inversion and may lead to anxiety, greed, and avarice. Socially, riba concentrates wealth in the hands of a few, exacerbating economic inequality.
For instance, the prohibition of intoxicants is due to their universally intoxicating effects. Similarly, the prohibition of riba stems from its destructive economic and social consequences that contravene justice and balance.
Satan, as a genuine character accompanied by doctrines and impacts, plays a disruptive role in human life. Modern Satanism also represents an attempt to systematise this concept scientifically, underscoring the necessity of a scientific analysis of Quranic verses.
The principle "Look at what is said, not who said it" emphasises the importance of content-based and rational analysis of the verses. This method renders the verses comprehensible for all humans, both disbelievers and believers.
The linguistic richness of the Quran is evident in this verse. The employed vocabulary, with deep derivational roots, conveys multi-layered meanings, necessitating precise linguistic and semantic analysis.
Takhabbut, meaning disorder and confusion, results from Satans influence on the usurer. This disruption, like a breeze unsettling order, reverses the individuals behaviour and speech. Psychologically, takhabbut can be interpreted as a mental disorder caused by fixation on unjust profit.
This misunderstanding, which regards trade as the main subject and riba as secondary, stems from failure to comprehend the fundamental differences between the two. Trade, by exchanging real value, fosters social balance; riba, by generating profit without production, leads to exploitation.
Trade, grounded in the principle of mufalah (mutual interaction), is a binding contract requiring the consent of both parties. This concept, whether in a mandatory or optional contract, emphasises justice and equilibrium in transactions.
In the Quran, trade includes both parties of the transaction (seller and buyer) and even the subject matter (the item traded). Verses such as the day when there will be no trade indicate this comprehensiveness, transforming trade into a social and ethical process.
The connection of trade to the word bait suggests the presence of a specific space, whether physical (such as a marketplace) or conceptual (such as a contract), which organises trade as a regulated activity.
The science of derivation, as a tool for linguistic analysis, enables a deeper comprehension of Quranic meanings. Without this science, philosophical, principled, and logical understanding of the verses remains incomplete. This is especially true for analysing terms like trade and riba.
The individuals addressed by the verse objected to the prohibition of riba by asserting that "trade is like riba". This objection has its roots in pre-Islamic traditions such as alcohol consumption, fornication, and usury, which were sources of income for some social groups.
Riba, like an injection into the skin, harms society, while trade, akin to an injection into the vein, nourishes and strengthens it. This metaphor effectively conveys the fundamental difference between the two.
Due to its exploitative nature, riba leads to wealth concentration in the hands of the elite, which contradicts Islams objective of establishing social justice.
Phased rulings facilitate gradual acceptance within society. This method, by considering social and cultural conditions, reduces resistance to the rulings.
Quranic jurisprudence, by analysing the subject (riba) and its criterion (exploitation), transforms from a legal system into a rational and sociological framework. This approach obliges jurists to attain scientific and profound knowledge of topics.
فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَىٰ فَلَهُ مَا سَلَفَ
Whoever receives admonition from his Lord and refrains, then what has passed is forgiven him.
Admonition, as a non-coercive instrument of guidance, emphasises heartfelt and rational acceptance. This method differs from compulsion and reflects Islams gentle and rational approach to guidance.
This distinction highlights the importance of justice in human relations. Islam, while forgiving divine sins, insists on fulfilling others rights.
According to this principle, sins prior to Islam are forgiven, but debts and others rights must be settled. This rule demonstrates divine mercy alongside social justice.
The exegesis of verse 275 of Surah Al-Baqarah, through a comprehensive perspective on jurisprudential, rational, social, and linguistic dimensions, reveals the depth and richness of the Holy Quran in explaining economic and ethical matters. This verse, by distinguishing between riba and trade, stresses the importance of justice and equilibrium in transactions. The scientific and rational analysis of this verse enables dialogue with non-Muslim audiences and presents Islamic rulings as a logical and rational system. Emphasis on the science of derivation, analysis of subject and criterion of rulings, and the use of admonition as a guiding tool collectively reflect a holistic approach to understanding the Quran. This interpretation, preserving all original content and augmenting it with supplementary explanations, is presented as a scholarly resource for educated audiences.
