some injury to the enemy, it is nowhere near the damage caused by arrow-shooting, nor even close.
In short, anything other than these three well-known forms (1) mentioned in the hadith bears no resemblance to them—neither outwardly (2) nor in substance (3)—and fails to achieve their objective; therefore it may not be joined to them by analogy.
This sums up the position of those who confine the ruling to the three, such as Mālik, Aḥmad, and many of the early and later scholars.
The Shāfiʿīs, however, state that the competitive practices used to cultivate horsemanship and bravery fall into three categories:
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Those in which both the wording and the meaning of the hadith are present. It is permissible to accept prize-money for these, such as horse and camel racing, and—according to the sounder opinion—elephants, as well as mules and donkeys in one of the two views.
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Those in which the meaning exists without the wording, such as shooting with catapults, stones, safan (4), and racing on foot. Concerning these there are two opinions, the more apparent being prohibition, because they fall outside the hadith’s wording.
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Those in which neither the wording nor the meaning is present, such as pigeon racing and wrestling.