and the one against whom the shot was struck claims that the arrow was not in a location behind which there was something that would prevent it, his statement is accepted along with his oath; because the original state is the absence of a hit, alongside the possibility of what the one who struck the shot says. If he denies that it even tore through [the target], his statement is also accepted along with his oath, for the reason we have mentioned.

Section: If they stipulate "khasiq" (piercing), and the arrow lands in a hole in the target or a worn-out area, and he pierces it and it stays in the target, suspended in the target, you look: if the butt (target support) is hard (72) like the hardness of the target, and it stays in it, it is counted for him; because it is known that if the target had been sound, it would have stayed in it. If the butt was loose earth, it is not counted for him or against him; because we do not know whether it would have stayed in the target if he had hit a strong part of it or not. If the arrow lands in a hole in the target and it stays in the butt along with a piece of the target, and the archer says: "I pierced it, and my arrow cut this piece of leather due to the force of the shot," and his opponent denies this and says: "Rather, it was already cut," if it is known that the target was sound, the statement is that of the archer. If they disagree, the Qadi mentioned that it is like the one before it; if the butt was soft, it is not counted, and if it was strong and hard, it is counted. If his arrow lands in an arrow that is already fixed [in the target] (73), it is counted for him. If their condition was "khawasiq" (piercings), it is not counted for him (74) nor against him; because we do not know with certainty that if it were not for the nock of the fixed arrow, it would have pierced. If the arrow hits and then slips from it and pierces, it is counted for him.

Section: If a man says to another: "Shoot this arrow, and if you hit with it, you shall have a dirham," it is valid and is a "ju'ala" (remuneration); because he has offered money (75) for an action from which he has a valid purpose, and this is not "nidal" (a shooting match); because a match occurs between two people or a group on the condition that they all shoot, and the reward goes to some of them if they are the winners. If he says: "If you hit with it, you shall have a dirham, and if you miss, you owe me a dirham," it is not valid; because it is gambling (76).