And when the stake comes from both of them, each rider’s race becomes that of one who is at once pursuer and pursued, an analogue to the jihad of the attacker who goes out in search of the enemy. Consequently, the desire and determination to be first grow stronger, since the two motives come together (1), unlike a race in which only the pursued party stakes something, or only the pursuer does so (2).

How, then, could this arrangement—which is one of the greatest means of serving the very purpose of the race—be declared forbidden, while something inferior to it in achieving that benefit is allowed?

Let the fair-minded reflect on this; to his sense of justice let us bring our case, and before his equity let us plead. Success comes from Allah alone.

They also said: Moreover, the foundation of this agreement is that the two sides be on equal footing; it is therefore impermissible to give one of them an advantage over the other, for that would furnish him with additional help against his rival. For this reason the Prophet ﷺ forbade jalab and janab in racing (3).

Jalab is for the rider—or someone else on his behalf—to shout at his horse during the race, driving it on with cries that increase its stride (4).

Justice requires that the horses be urged on only by manipulating the reins and by encouraging them with the whip, the spur, and whatever is similar, without raising the voice.

This is the interpretation adopted by the majority.