Al-Furūsiyya - Ibn al-Qayyim - (الكتاب/364)

then divide their sabqa equally between them. If you set two horses off together, fix the finish line according to the finish line of the smaller of the two; and there is to be no jalab (1), no janab, and no shighar in Islam.

As noted earlier (2), we have already explored the meanings of jalab and janab and the disagreement among the hadith commentators over them; we shall now relate the statements of the jurists on the matter.

Al-Khiraqi said in his Mukhtasar (3): “Once the two riders have been released, it is not permissible for either of them to run another horse alongside his own to spur it on to greater speed, nor may he shout at it (4) during the race,” and he cited the hadith.

Most jurists hold the same view.

The Qadi said: “Its meaning is that a rider leads along a spare horse which he will mount when he reaches the finish line (5), because it will be less fatigued and worn out.” Ibn al-Mundhir said: “Such an interpretation has been reported.”

The Shaykh (6) said: “I do not consider this sound, because the horse on which the race is to be run must be specifically designated (7). If it is the horse from which he switches, no sabqa is earned with it; and if it is the horse to which he switches, then no genuine race has been conducted with it.”

(1) The portion from the words “fa-in” (“for if…”) to “jalab” is taken from MS Mat. (2) See pp. 125–126. (3) Consult it together with its commentary in al-Mughni, 13/433. (4) MS Mat reads “wa-yasihu bihi” (“and he shouts at it”) instead of “wa-la yasihu bihi” (“and he does not shout at it”). (5) MS Z has “al-ghaya” in place of “al-ghaya ‘alayhi”; MSS H and Mat read “‘inda i‘yaihi” (“when it becomes exhausted”). The wording adopted here follows Ibn Qudama’s al-Mughni, 13/433. MSS H and Mat also omit the word “qila” (“it was said”). (6) I.e., Ibn Qudama, al-Mughni, 13/433. (7) MSS Z and Mat read “ta‘ayyunaha” (“its being obligatory”), whereas the text adopted here is that of MS H and al-Mughni.

فاجعلا سبقهما نصفين، فإن قرنتُم ثنتين، فاجعلوا الغاية من غاية أصغر الثنتين، ولا جَلَب (١) ولا جَنَب ولا شِغار في الإسلام"، وقد تقدَّم الكلام (٢) في معنى الجلب والجَنَب، واختلاف شرَّاح الحديث فيه، ونحن نذكر كلام الفقهاء فيه: فقال الخرقي في "مختصره" (٣): "ولا يجوز إذا أرسل الفرسان أن يجنب أحدهما إلى فرسِهِ فَرَسًا يحرِّضه على العدو ولا يصيح به (٤) في وقت سباقه وذكر الحديث". وأكثر الفقهاء على هذا الذي قاله. وقال القاضي: "معناه: أن يجنب فرسًا يتحوَّل عليه عند الغاية عليه (٥)؛ لكونه أقل كلالًا وإعياء. قال ابن المنذر: كذا قيل". قال الشيخ (٦): "ولا أحسِب هذا يصح؛ لأن الفرس التي يسابق عليها لا بدَّ من تعيينها (٧)، فإن كانت التي يتحوَّل عنها؛ فما حصل السبق بها، وإن كانت التي يتحوَّل إليها؛ فما حصلت المسابقة

(١) من قوله (فإن) إلى (جلب) من (مط) (٢) انظر (ص/ ١٢٥ - ١٢٦). (٣) انظره مع شرحه المغني (١٣/ ٤٣٣). (٤) في (مط) (ويصيح به) بدل (ولا يصيح به) (٥) في (ظ) (الغاية) بدل (الغاية عليه)، وفي (ح، مط) (عند إعيائه)، والمثبت من المغني لابن قدامة (١٣/ ٤٣٣)، وليس في (ح، مط) قوله: (قيل) (٦) يعني: ابن قدامه في المغني (١٣/ ٤٣٣). (٧) في (ظ، مط) (تعَيُّنِها)، والمثبت من (ح) والمغني.