«nidhālan and munāḍalatan. Archery is called niḍāl because a complete arrow is called naḍl, so shooting with it is an act with the naḍl, thus it is called niḍāl and munāḍala, just as one says qātaltuhu qitālan wa-muqātalatan and jādaltuhu jidālan wa-mujādala. Eight conditions are stipulated for its validity: First, that the number of the rishq be known. Rishq, with a kasra on the rāʾ, is the number of shots. The linguists say it is an expression for what is between twenty and thirty. Al-rashq, with a fatḥa on the rāʾ, is the shooting itself, the verbal noun of rashaqtu rashqan, meaning I shot a shot. Its knowledge is stipulated because if it were unknown, it would lead to disagreement, for one of them might want to stop while the other wants to increase, and thus they would differ. Second, that the number of hits be known, so they say: The rishq is twenty, and the hits are five or six, or whatever they agree upon from them, except that it is not permissible to stipulate a rare hit, such as hitting the entire rishq or hitting nine-tenths of it, and the like, because the apparent reality is that this does not occur, and thus the purpose is missed. Third, their equality in the number of rishq and hits, their description, and the rest of the conditions of shooting. If they make the rishq of one of them ten and the other's twenty, or they stipulate that one of them hits five and the other three, or they stipulate that one of them hits khawāsiq and the other khawāṣil, or they stipulate that one of them subtracts two arrows from his hits, or subtracts two arrows from his hits for one arrow from his opponent's hits, or they stipulate that one of them shoots from a distance and the other from proximity, or that one of them shoots [with an arrow between his fingers and the other with two arrows between his fingers, or that one of them shoots] while there is something on his head and the other is free from any distraction, or that one of them subtracts one from his misses, neither for him nor against him, and similar things by which equality is lost, it is not valid; because its subject is based on equality, and the purpose is to know the skill and the superiority of one of them over the other in it, and with disparity it is not achieved, for one of them might hit due to the frequency of his shooting, not due to his skill, so equality was considered, like racing with animals. Fourth, that they describe the hit, so they say: Khawāṣil. This is the one who hits the target however it may be. Al-Azhari said: It is said khaṣaltu munāḍilī khaṣlatan»