engaging in the means of jihad, learning horsemanship, preparing to face His enemies, exalting His word, and giving victory to His religion, His Book, and His Messenger. Such contests are sought (1) both for the deed itself and for the lawful earning that accompanies a deed loved by Allah and His Messenger—in fact, for both reasons together.

For this reason the Lawgiver permitted wagering on this category, so as to urge people toward it. The human soul is swayed (2) by two impulses: the desire to prevail and the desire to gain. When the two combine, its eagerness for the work beloved to Allah and His Messenger grows stronger. It follows that taking money through this kind of contest is a rightful gain, not an unlawful one.

Plain sense shows that inserting a muhallil (a third, non-staking entrant) undermines this purpose and dulls the resolve of the two competitors. Whenever the racers see an outsider, thrust between them, who will take their money if he wins while they will receive nothing from him if they defeat him, their determination slackens and their zeal diminishes.

Such an arrangement offers no assistance toward the act itself, lends no strength to the troops, and fails to secure the monetary incentive that drives the deed. A contract without the muhallil is therefore closer to realising what Allah and His Messenger love.

They say, and lived reality bears this out.