If I had doubled (ad'aftu) it upon them, it would have been bearable," (11) he replied. Al-Azhari said: "The double (di'f) is the equivalent (mithl) and anything above it." As for his statement that the two doubles (di'fayn) are the two equivalents (mithlan), Ibn al-Anbari reported from Hisham ibn Mu'awiyah al-Nahwi, who said: "The Arabs speak of the double (di'f) in the dual form, saying: 'If you give me one dirham, you shall have its two doubles (di'fahu), meaning its two equivalents (mithlahu).' Using it in the singular form is also acceptable, though the dual is better." He means that the singular and the dual in this context have one meaning, [and both are intended to signify the two equivalents; when they use it in this manner, it is mandatory to follow them in it, even if it contradicts analogy] (12). Abu Ubaydah Ma'mar ibn al-Muthanna said: "The double of a thing [is it and its equivalent] (13), and its two doubles is [it and its two equivalents] (14), and its three doubles is four [of its equivalents] (15), and so on."

Section: If he said: "I have bequeathed to you two doubles (di'fay) of my son's share," he is entitled to two equivalents of his share. If he said: "Three doubles of it," he is entitled to three equivalents of it. This is the sound position in my view, and it is the position of Abu Ubayd. Our companions said: "If he bequeaths two doubles of it, he is entitled to three equivalents. If he bequeaths three doubles of it, he is entitled to four equivalents." According to this, every time he adds (16) a double, he adds an instance. This is the position of al-Shafi'i. They argued using the statement of Abu Ubaydah which we mentioned. Abu Thawr said: "His two doubles are four equivalents, and his three doubles are six equivalents; because it has been established that the double of a thing is its two equivalents, thus its dual is the two equivalents of its singular, just like other nouns." Our position is based on the saying of Allah the Exalted: "It brings forth its fruit two-fold (di'fayn)." Ikrimah said: "It bears fruit twice in every year." Ata' said: "It yielded fruit in one year equivalent to the fruit of others for two years." There is no disagreement among the exegetes, to my knowledge, in the interpretation of the saying of Allah the Exalted: "The punishment shall be doubled (di'fayn) for her," that the intended meaning is twice. This is indicated by the saying of Allah the Exalted: "We shall give her her reward twice (marratayn)" (17). It is impossible for Him to set her reward for righteous action twice and her punishment for evil (18).