and none of these opinions has any stronger claim to soundness than the others, nor does the ḥadīth—assuming its authenticity—support any one of them (1). They are merely viewpoints that collide with one another and undo one another: each stands opposed to the rest, each contradicts the rest.

They add: ʿAmr ibn Dīnār said, “A man once remarked in the presence of Jābir ibn Zayd, ‘The Companions of Muhammad saw no harm in a dakhil (an outside participant).’ Jābir replied, ‘They were more restrained than that.’” (2)

Observe, then, the deep understanding and lofty character of the Companions, and Jābir’s comment: “They were too dignified to feel any need for a dakhil.”

Al-Saʿdī reports in his book al-Mutarjim: “Abū Ṣāliḥ narrated to us—Abū Isḥāq from Ibn ʿUyaynah from ʿAmr,” and he mentioned the same report.

We likewise say what Jābir ibn Zayd said: indeed, they were more knowledgeable than to resort to that.

Section (4)

Those who reject the device of the muhallil then divided into two groups:
• The first absolutely forbade taking the stake from both contestants (5), and this is the well-known position.