one of them surpasses his companion if they both hit it, unless they stipulate that. If they stipulate that each one of them should count his 'khasiq' (a shot that lands near the target) as two hits, it is permissible, because neither of them has surpassed his companion in anything; they have [thus] become equal.
Section: It is the Sunnah for them to have two targets at which they shoot, then they proceed to them, and take the arrows and shoot at the other; because this was the practice of the companions of the Messenger of Allah (may Allah bless him and grant him peace), and it is narrated from the Prophet (may Allah bless him and grant him peace) that he said: "Between the two targets is a garden from the gardens of Paradise." Ibrahim al-Taymi said: I saw Hudhayfah walking briskly between the two targets, saying: I am bringing it, [I am bringing it], in a garment. And the same is narrated from Ibn Umar. The 'hadaf' (target stand) is that upon which the 'gharad' (target) is mounted, whether it is a mound of dirt or a wall. It is narrated [that the companions of the Messenger of Allah (may Allah bless him and grant him peace)] used to walk briskly between the targets, laughing with one another, but when night came, they were monks. If they designate a single target, it is permissible; because the intended objective is achieved thereby, and it is the custom of the people of our era. It is essential in a shooting contest that one of them begins the shooting; because if they were to shoot together, it would lead to disagreement, and the one who hit would not be known. If the person arranging the contest is a third party, the one chosen by him from the two of them is given precedence. If he does not choose and they dispute it, lots are drawn between them. Whichever of them was entitled to precedence and the other hurried and shot before him, his arrow is not counted for him, whether he hit or missed. Once one of them begins in one round, the other begins in the second, to ensure equality between them. If they stipulate that one of them should have precedence in all rounds, it is not valid; because the basis of a shooting contest is on equality, and this is an inequality. If that is done without a condition, by their mutual agreement, it is permissible; because starting first has no effect on hitting or on the skill of shooting. If it is stipulated that each one of them should begin [alternating] from two consecutive rounds, it is permissible, due to their equality.
(26) In M: "yushtaraṭu". (27) Did not appear in: the original. (28) See: Talkhīṣ al-Ḥabīr 4/164. (29) Omitted from: the original, A, B. It was recorded by Saʿīd ibn Manṣūr, in: Bāb mā jāʾa fī al-ramy wa-faḍlihi, from Kitāb al-Jihād. al-Sunan 2/172. (30) Its recording was previously mentioned, on page 406. (31) In M: "ʿan aṣḥāb rasūl Allāh -ṣallā Allāh ʿalayhi wa-sallam- annahum". (32) In M: "tajrīd", a corruption. (33) In M: "sharṭan".
أحدُهُما صاحِبَه إذا أصاباهُ جميعًا، إلَّا أَنْ يشْترطَا (٢٦) ذلك. وإِنْ شَرَطَا أَنْ يَحْسِبَ كلُّ واحدٍ منهما (٢٧) خاسِقَه بإصابَتَيْن، جازَ؛ لأنَّ أحدَهُما لم يفْضُلْ صاحِبَه فى شىءٍ، فقد اسْتَوَيا.
فصل: والسُّنَّةُ أَنْ يكونَ لهما غَرَضان يَرْمِيان أحَدَهما، ثم يَمْضِيان إليه، فَيَأْخُذان السِّهامَ يَرْمِيان الآخَرَ؛ لأنَّ هذا كان فِعْلَ أصحابِ رسولِ اللَّه -صلى اللَّه عليه وسلم-، ورُوِىَ عن النَّبِىِّ -صلى اللَّه عليه وسلم- أنَّه قال: "مَا بَيْنَ الغَرَضَيْنِ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ" (٢٨). وقال إبراهيمُ التَّيْمِىُّ: رأيتُ حذيفَةَ يشتدُّ بين الهَدَفَيْنِ يقول: أنابِها، [أنابِها] (٢٩). فى قميصٍ. وعن ابنِ عمَرَ مثلُ ذلك (٣٠). والهدَفُ ما يُنْصَبُ الغَرَضُ عليه، إمَّا تُرابٌ مجموعٌ، وإما حائِطٌ. ويُرْوَى [أَنَّ أصحابَ رسولِ اللَّه -صلى اللَّه عليه وسلم-] (٣١) كانُوا يشتدُّون بينِ الأغْراضِ، يضْحَكُ بعضُهم إلى بَعْضٍ، فإذا جاءَ الليلُ كانُوا رُهْبانًا. فإنْ جَعَلُوا غَرَضًا واحدًا، جازَ؛ لأنَّ المقصودَ يحْصُلُ به، وهو عادَةُ أهْلِ عَصْرِنَا. ولابُدَّ فى المُناضَلَةِ أَنْ يبتَدِئ أحدُهما بالرَّمْىِ؛ لأنَّهما لو رَمَيَا معًا، أفْضَى إلى الاخْتلافِ، ولم يُعْرَف المُصِيبُ منهما. فإنْ كان المُخْرِجُ أجْنَبِيًّا، قُدِّمَ مَنْ يخْتارُه منهما، فإنْ لم يخْتَرْ وتَشاحَّا، أُقْرِعَ بينهما، وأيُّهما كان أحَقَّ بالتَّقديم فبدَرَه الآخرُ فرَمَى، لم يُعْتَدّ له بسَهْمِه، أصابَ أو أخطأَ. وإذا بدأَ أَحدُهُما فى وجْهٍ، بَدَأَ الآخَرُ فى الثانِى، تَعْدِيلًا بينهما. وإِنْ شَرَطَا البداءةَ لأحَدِهما فى كلِّ الوُجُوهِ، لم يصِحَّ؛ لأنَّ مَوْضُوعَ المُناضَلَةِ على المُساواةِ، وهذا تَفاضُلٌ، فإنْ فُعِلَ ذلك من غيرِ شَرْطٍ باتِّفاقٍ منهما، جازَ؛ لأنَّ الْبَداءةَ لا أَثَرَ لها فى الإِصابَةِ، ولا فى تَجْويدِ (٣٢) الرَّمْى، وإِنْ شُرِطَ (٣٣) أَنْ يَبْدَأَ كلُّ واحِدٍ منهما من وَجْهَيْن مُتوالِيَيْن، جازَ؛ لتَساوِيهمَا.
(٢٦) فى م: "يشترط".(٢٧) لم يرد فى: الأصل.(٢٨) انظر: تلخيص الحبير ٤/ ١٦٤.(٢٩) سقط من: الأصل، أ، ب. وأخرجه سعيد بن منصور، فى: باب ما جاء فى الرمى وفضله، من كتاب الجهاد. السنن ٢/ ١٧٢.(٣٠) تقدم تخريجه، فى صفحة ٤٠٦.(٣١) فى م: "عن أصحاب رسول اللَّه -صلى اللَّه عليه وسلم- أنهم".(٣٢) فى م: "تجريد" تحريف.(٣٣) فى م: "شرطا".
