مُّضَٰعَفَةً
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "مُّضَٰعَفَةً".
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوا۟ ٱلرِّبَوٰٓا۟ أَضْعَٰفًا مُّضَٰعَفَةً ۖ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
2:276; 30:40.
此处 اَضْعَافًا مُضٰعَفَةْ (Ad‘afan Muda‘afah) 无限增加不是用作修饰语来限定利息(رِبٰوا, Riba) 的意思,从而才把它限定为某种利息。这些词被用作为描述性字句来表明不断增加的利息的固有特性。虽然现在基督教国家收取利息是合法的, 但为穆撒所禁止的 («出埃及记» 22:25; «利未记» 25:36, 37; «申命记» 23:19, 20)。本节经文的意思不是说利率适当的利息是允许的, 只是不允许高利率利息吧了。要禁止一切利息, 不管 (利率) 是适度的还是过高的。还用了(Ad‘afan Muda‘afah) (重复加培) 这些词, 只是为了说明在穆圣时代这是非常流行的一种作法。因而提到对利息的严格限制只是为了揭示它的凶恶, 否则, 一切利息都是被禁止的。这在2:276-281中已陈述得很清楚。在论述战争这题目时, 提及关于利息的戒律是十分有意义的。在2:280中也提到与战争这题目有关系的禁止利息。这说明战争与利息相互关系密切--------现代战争充分证实的一个事实。事实上, 利息确是战争的原因之一, 并且起着延长战争的作用。
چونکہ سود روپیہ کو آسانی سے بڑھا دیتا ہے اس لئے فرمایا کہ سودنہ کھایا کرو۔ جو بغیر محنت کے مال کو بڑھاتا چلا جاتا ہے۔
2:276; 30:40.
The words Ad‘afan Muda‘afah are not used here as a qualifying phrase to restrict the meaning of Riba (interest) so as to confine it to a particular kind of interest. They are used as a descriptive clause to point to the inherent nature of Riba (interest) which continually goes on increasing. The charging of interest, although now legalized by Christian nations, was prohibited by Moses (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 19, 20). The verse does not mean that interest is permissible at a moderate rate, only a high rate having been disallowed. All interest is prohibited, whether moderate or excessive; and the words Ad‘afan Muda‘afah rendered as, involving multiple additions, have been added only to point to the practice actually in vogue in the time of the Holy Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness, otherwise, all interest is prohibited, as clearly stated in 2:276-281. Mention of the commandment about the prohibi
2:276; 30:40.
Important Words:
الربوا (interest). See 2:276.
اضعافا مضاعفة (involving diverse additions). اضعاف is the plural of ضعف which originally means, the like of a thing. In its wider significance, the word means the like of a thing or more than that indefinitely. So اضعاف means, manifold or simply a great addition, the addition being unlimited. مضاعفة is the infinitive of ضاعف. They say ضاعفه i.e. he doubled it or trebled it, or redoubled it, or simply increased it indefinitely (Aqrab & Taj). The expression اضعافا مضاعفة would mean, increased manifold; or increased indefinitely. It should be noted that the words اضعافا مضاعفة are not used here as a qualifying phrase to restrict the meaning of ربوا (interest) so as to confine it to a particular kind of interest. They are used as a descriptive cause to point to the inherent nature of ربوا (interest) which involves a continual increase that never ends.
Commentary:
The charging of interest, although now legalized by Christian nations, was prohibited by Moses (see Exod. 22:25; Lev. 25:36, 37; Deut. 23:19).
The verse does not mean that usury is permissible at a moderate rate, only a high rate being disallowed. All interest is prohibited, whether moderate or excessive; and the words اضعافا مضاعفة rendered as, involving diverse additions, have been added only to point to the practice that was actually in vogue in the time of the Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness whereas, in fact, all interest is prohibited, as clearly stated in 2:276-281.
The mention of the prohibition of interest while dealing with the subject of war is significant. We find that in 2:276-281 the prohibition of interest has also been mentioned in connection with the question of war. This shows that war and interest are closely related to one another - a fact amply borne out by the history of modern times. As a matter of fact, interest is one of the causes of war, and it also helps to prolong it. If there were no lending and borrowing at interest, wars could not be prolonged. If it is asked how the expenses of war are to be met in Islam, if money is not to be borrowed on interest, the answer is that when an aggressive war is forced upon Muslims, they are required to make free contributions for the sake of their religion and country. Suitable taxes also provide a fair means to meet the expenses of war, and taxes automatically prove a check on the undue prolongation of hostilities. See also 2:276, 277; 2:279, 280.
The mention of the prohibition of interest in connection with wars also shows that the verses of the Quran have not been thrown together at random but that there runs a wise and natural order through them.
c
2:276; 30:40.
279
此处 اَضْعَافًا مُضٰعَفَةْ (Ad‘afan Muda‘afah) 无限增加不是用作修饰语来限定利息(رِبٰوا, Riba) 的意思,从而才把它限定为某种利息。这些词被用作为描述性字句来表明不断增加的利息的固有特性。虽然现在基督教国家收取利息是合法的, 但为穆撒所禁止的 («出埃及记» 22:25; «利未记» 25:36, 37; «申命记» 23:19, 20)。本节经文的意思不是说利率适当的利息是允许的, 只是不允许高利率利息吧了。要禁止一切利息, 不管 (利率) 是适度的还是过高的。还用了(Ad‘afan Muda‘afah) (重复加培) 这些词, 只是为了说明在穆圣时代这是非常流行的一种作法。因而提到对利息的严格限制只是为了揭示它的凶恶, 否则, 一切利息都是被禁止的。这在2:276-281中已陈述得很清楚。在论述战争这题目时, 提及关于利息的戒律是十分有意义的。在2:280中也提到与战争这题目有关系的禁止利息。这说明战争与利息相互关系密切--------现代战争充分证实的一个事实。事实上, 利息确是战争的原因之一, 并且起着延长战争的作用。
3
چونکہ سود روپیہ کو آسانی سے بڑھا دیتا ہے اس لئے فرمایا کہ سودنہ کھایا کرو۔ جو بغیر محنت کے مال کو بڑھاتا چلا جاتا ہے۔
a
2:276; 30:40.
415
Important Words:
الربوا (interest). See 2:276.
اضعافا مضاعفة (involving diverse additions). اضعاف is the plural of ضعف which originally means, the like of a thing. In its wider significance, the word means the like of a thing or more than that indefinitely. So اضعاف means, manifold or simply a great addition, the addition being unlimited. مضاعفة is the infinitive of ضاعف. They say ضاعفه i.e. he doubled it or trebled it, or redoubled it, or simply increased it indefinitely (Aqrab & Taj). The expression اضعافا مضاعفة would mean, increased manifold; or increased indefinitely. It should be noted that the words اضعافا مضاعفة are not used here as a qualifying phrase to restrict the meaning of ربوا (interest) so as to confine it to a particular kind of interest. They are used as a descriptive cause to point to the inherent nature of ربوا (interest) which involves a continual increase that never ends.
Commentary:
The charging of interest, although now legalized by Christian nations, was prohibited by Moses (see Exod. 22:25; Lev. 25:36, 37; Deut. 23:19).
The verse does not mean that usury is permissible at a moderate rate, only a high rate being disallowed. All interest is prohibited, whether moderate or excessive; and the words اضعافا مضاعفة rendered as, involving diverse additions, have been added only to point to the practice that was actually in vogue in the time of the Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness whereas, in fact, all interest is prohibited, as clearly stated in 2:276-281.
The mention of the prohibition of interest while dealing with the subject of war is significant. We find that in 2:276-281 the prohibition of interest has also been mentioned in connection with the question of war. This shows that war and interest are closely related to one another - a fact amply borne out by the history of modern times. As a matter of fact, interest is one of the causes of war, and it also helps to prolong it. If there were no lending and borrowing at interest, wars could not be prolonged. If it is asked how the expenses of war are to be met in Islam, if money is not to be borrowed on interest, the answer is that when an aggressive war is forced upon Muslims, they are required to make free contributions for the sake of their religion and country. Suitable taxes also provide a fair means to meet the expenses of war, and taxes automatically prove a check on the undue prolongation of hostilities. See also 2:276, 277; 2:279, 280.
The mention of the prohibition of interest in connection with wars also shows that the verses of the Quran have not been thrown together at random but that there runs a wise and natural order through them.
a
2:276; 30:40.
477
The words Ad‘afan Muda‘afah are not used here as a qualifying phrase to restrict the meaning of Riba (interest) so as to confine it to a particular kind of interest. They are used as a descriptive clause to point to the inherent nature of Riba (interest) which continually goes on increasing. The charging of interest, although now legalized by Christian nations, was prohibited by Moses (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 19, 20). The verse does not mean that interest is permissible at a moderate rate, only a high rate having been disallowed. All interest is prohibited, whether moderate or excessive; and the words Ad‘afan Muda‘afah rendered as, involving multiple additions, have been added only to point to the practice actually in vogue in the time of the Holy Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness, otherwise, all interest is prohibited, as clearly stated in 2:276-281. Mention of the commandment about the prohibi