Al-FurūsiyyaIbn al-Qayyim

Another faction among them maintained that the third contestant’s stake belongs exclusively to the second (1).
This view is even more unsound than the preceding one. Its proponent seems to have noticed that the second both outpaces and is outpaced, and therefore applied both descriptions to him: he deprives him of his own stake and awards it to the first because he was himself beaten, yet hands him the third’s stake because he beat the third.
But this is a mistake, for the first has outstripped them both with an unqualified victory. Even if he had beaten only (2) the third, he would still not be entitled to the third’s stake—so how can the second claim it when he has been beaten by someone who has likewise beaten the third?!
As for their statement that “he is both victor and vanquished, so both attributes must be taken into account,” the reply is that, in reality, he is vanquished; his being a victor is nullified by the precedence of the first, for any benefit accruing from his having come ahead is valid only when no one else has outpaced him.

Section
If one of the two stake-providers comes in first while the muhallil and the other cross the finish line together, the muhallil receives nothing. According to the first group, the winner claims both his own stake and that of the other contestant.
According to the view under discussion, however, the other contestant’s stake remains his (3): the muhallil does not take it because he did not beat him, and the first does not take it because the muhallil’s participation was intended solely so that he himself might lawfully claim the stake (4).

(1) Manuscript Z reads “… yakunu sabaqu al-thani wahdahu” (only the second competitor’s victory counts); this is incorrect. (2) Z has “wa-sabaqa” (“and he wins”) instead of “wa-huwa law sabaqa” (“and were he to win”). (3) H records “sabaqa al-akhara lahu illa bi-akhdhihi” (“the other does not win on his behalf unless he actually takes it”), while M omits “lahu.” (4) H and M read “bi-nafsihi” (“by himself”).
* وقالت طائفة منهم: بل يكون سَبَق الثالث للثاني (١) وحده. وهذا أفسد من الأول، وكأن قائل هذا القول رأى أن الثاني لما كان سابقًا؛ اعتَبر الوصفين في حقه، فأخرج منه السَّبَق إلى الأول؛ لكونه مسبوقًا، وأعطاه سَبَق الثالث لكونه سابقًا. لكن هذا غلط، فإن الأول قد سبقهما سَبْقًا مطلقًا، وهو لو سبق (٢) الثالث فقط لا يستحقُّ سَبَقَه، فكيف إذا سبق سابقٌ الثالث مع سَبْقه لهم؟! وقولهم: "إنه سابق مسبوق، فيراعى في حَقِّه الوصْفان". جوابه أن يقال: بل هو مسبوق؛ وكونه سابقًا ملغى بسَبْق الأول؛ لأنه إنما ينفعه كونه سابقًا إذا لم يسبقه غيره. فصلٌ وإن سبق أحدهما، وجاء المحلَّل والآخر معًا، لم يكن للمحلِّل شيء، ويحرزُ السابق سَبْقَ نفسه وسَبْق الآخر على قول الطائفة الأولى. وعلى قول هؤلاء يكون سبق الآخر له (٣) لا يأخذه المحلِّل؛ لأنه لم يسبقه، ولا الأول؛ لأن دخول المحلِّل إنما كان لِيُحَلَّ السبق لنفسه (٤).
(١) في (ظ) ( .. يكون سبق الثاني وحده) وهو خطأ. (٢) في (ظ) (وسبق) بدلًا من (وهو لو سبق). (٣) في (ح) (سبق الآخر له إلا بأخذه)، وليس في (مط) (له). (٤) في (ح، مط) (بنفسه).

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