Continuation of the explanation of the words of Ibn Malik (may Allah have mercy on him): "And the nun in *dhaayn* and *tayn* is doubled *** likewise, and compensation is intended thereby."
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The Shaykh : And included with that is: "The nun in *dhaayn* and *tayn* is doubled *** likewise".
Then the author said—this is tonight's lesson, we will begin it, if Allah wills—he said: "And compensation is intended thereby": Compensation thereby: the reference is to the doubling. That is, as if someone asked: Why is the nun doubled in the dual, in *dhaayn* and *tayn*, and *alladhaayn* and *allatayn*? He said: The intention is that it is doubled because the purpose is compensation. Compensation for what? For what was deleted from *alladhi* and *allati*, and *dhaan* and *taan*. From *alladhi*, the *ya* was deleted; from *allati*, the *ya* was deleted. And this: if we say *hathaayn*, we delete the *alif* before the *alif* of the dual, and likewise we delete the *alif* before the *ya* of the dual. So he says: What is intended by this *tanween*?
The student: Compensation.
The Shaykh : Compensation. However, this reasoning is actually defective. First, because if the intention were compensation, the doubling would be obligatory, because if the cause exists, the effect must exist. So if we said that this is compensation for the deleted *ya*, or the deleted *alif* in *hathaayn*, the doubling would be obligatory. Yet it is not obligatory. Second, we say that the correct reasoning is that the Arabs pronounced it this way and that way. As for the *ya* being for the sake of compensation, that is self-contradictory, so it is not to be relied upon. So what is the correct cause?
The student: The pronunciation of the Arabs.
The Shaykh : The pronunciation of the Arabs; they pronounced it this way and that way. Then the author began to explain the relative pronoun for a group of males and the relative pronoun for a group of females.
Then the author said—this is tonight's lesson, we will begin it, if Allah wills—he said: "And compensation is intended thereby": Compensation thereby: the reference is to the doubling. That is, as if someone asked: Why is the nun doubled in the dual, in *dhaayn* and *tayn*, and *alladhaayn* and *allatayn*? He said: The intention is that it is doubled because the purpose is compensation. Compensation for what? For what was deleted from *alladhi* and *allati*, and *dhaan* and *taan*. From *alladhi*, the *ya* was deleted; from *allati*, the *ya* was deleted. And this: if we say *hathaayn*, we delete the *alif* before the *alif* of the dual, and likewise we delete the *alif* before the *ya* of the dual. So he says: What is intended by this *tanween*?
The student: Compensation.
The Shaykh : Compensation. However, this reasoning is actually defective. First, because if the intention were compensation, the doubling would be obligatory, because if the cause exists, the effect must exist. So if we said that this is compensation for the deleted *ya*, or the deleted *alif* in *hathaayn*, the doubling would be obligatory. Yet it is not obligatory. Second, we say that the correct reasoning is that the Arabs pronounced it this way and that way. As for the *ya* being for the sake of compensation, that is self-contradictory, so it is not to be relied upon. So what is the correct cause?
The student: The pronunciation of the Arabs.
The Shaykh : The pronunciation of the Arabs; they pronounced it this way and that way. Then the author began to explain the relative pronoun for a group of males and the relative pronoun for a group of females.