This article explores the Islamic perspective on competitions, including horse and camel races, archery contests, and other permissible challenges. You will learn about the rules that make these contests lawful, the historical examples from the life of the Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) and his companions, and the wisdom behind rewarding skill and effort. By the end, you will understand not only what competitions are allowed in Islam but also how they serve to build discipline, strength, knowledge, and faith—revealing a deeper, often overlooked, dimension of Islamic practice.

Meaning:
As-Sabaq is a contest or competitions in which the contestants bet on horses and/ or camels or compete with others (e.g., in archery skill) – and whosoever wins, takes it (the prize).
Al-Musaabaqah is a match between animals, etc.
An-Nidaal is a competition in which a participant challenges someone in archery skill or shooting accuracy, and so forth.

Ruling and Evidence:
Competitions are permissible according to the Qur’an, the Sunnah and the Ijmaa’ (consensus of the Ulamaa’).

• The Qur’an
  Allaah (Ta’ala) says in Surat Al-Anfaal (8:60):

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ
“And make ready against them all you can of power.”

• The Sunnah
  Ibn ‘Umar (Radia-Allaahu ‘anhuma) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) held a race for trained horses from Hafya’ to Thaniyyat al-Wadaa’ (the latter being the winning post), and (another race) for untrained horses from Thaniyyat al-Wadaa’ up until the mosque of Banu Zuraiq. [Agreed upon. Al-Bukhaari, no. 2868 and Muslim, no. 1870] Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) also said: “Prize money is allowed only for racing camels, shooting arrows or racing horses.” [Abu Dawoud no. 2574, An-Nasaa’i no. 3583, and At-Tirmidhi no. 1700. Authenticated by Al-Albaani in Al-Irwaa’ 5/333]

• Ijmaa’ (Consensus)
  The Muslims are unanimous upon the permissibility of competitions in general.

Rulings Pertaining to Competitions

1. It is permissible to compete on horses and other animals, whether the participants are in vehicles or on foot. This includes archery and the use of other weapons.
2. Competition involving camels, horses, and archery is permissible for a reward in as much as the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Prize money is allowed only for racing camels, shooting arrows or racing horses.”
3. Anything that leads to a legitimate benefit – such as training for Jihaad (struggling in the Cause of Allaah) or training in matters of knowledge – is permissible for competition, and it is permissible to receive a reward for it.
4. Competition is permissible in anything intended for harmless play and amusement in matters that are permissible by the Shari’ah – with a condition that it does not distract or occupy one from religious obligations like prayers. For this type (of competition), it is not permissible to take a reward.
5. Each competitor has the right to annul the competition if no superiority is apparent from either of them. However, if superiority becomes apparent, then only the one who is superior has the right to cancel the competition, not the inferior.
6. The competition is cancelled in the event of the death of one of the competitors or riders.
7. It is disliked for the trustee or the audience (attendees) to praise or criticize (or defame) one of the competitors.

Conditions for Accepting a Prize in the Competition

1. Appointment of archers or riders in the competition is done by sight.
2. Unification (uniformity) of the mounts in a race or bows in an archery contest is determined by type; for example, it is not valid to compete between an Arab and a hybrid (non-Arab) horse, nor between an Arab and a Persian bow.
3. The distance or target must be determined either by sight or by measure/estimate.
4. The prize must be known (specified) and lawful because it is a form of wealth in a contract. Knowledge of it and its lawfulness is necessary like in all contracts.
5. The prize must not be from the competitors, to avoid the semblance of gambling. If the prize is from both or all the competitors or from one of them, then the competition is not valid.

Categories of Competitions
There are three categories for competitions and claims:

The First Category includes that which is permissible with and without a prize: competition in camels, horses, and arrows – as mentioned in the earlier Hadeeth. The scholars are unanimous in this regard, i.e. there is no dispute regarding this issue.
The Second Category includes what is impermissible to compete in – regardless of a prize or without one – and it is anything that falls under the ruling of prohibition or distraction from obligations.
The Third Category includes that which is permissible to compete in without a prize – and this includes everything that has a lawful benefit and does not have a dominant harm, like foot racing.

Some scholars are included in the first category which involves the promotion of Islam and its signs and proofs. This includes debates on some channels and media outlets between Muslims and non-Muslims, debates between Sunnis and innovators, and the like. The most prominent of those who held this opinion include Shaikhul-Islam Ibn Taymiyyah and Ibnul-Qayyim (Rahimahumullaah).

In his valuable book “Al-Furusiyyah”, Imam Ibnul-Qayyim (Rahimahullaah) elaborates on this issue, and he made Istidlaal [i.e. the process of deriving legal rulings from evidences- such as the Qur’an and the Sunnah, consensus (Ijmaa’), or Qiyas-analogy] for the permissibility (of competitions) from the story of Abu Bakr as-Siddique’s (Radia-Allaahu ‘anhu) bet against the disbelievers of Quraish. [See Al-Furusiyyah, p. 96]

Summary of the story about Abu Bakr’s (Radia-Allaahu ‘anhu) bet: The Muslims desired victory of the Romans over the Persians because they were People of the Book, whereas the Quraish were eager about the victory of the Persians because they weren’t People of the Book.

Allaah (Ta’ala) says in Surat Ar-Room (30:1-5):

الم، غُلِبَتِ الرُّومُ،  فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ،  فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ، بِنَصْرِ اللَّه
“Alif-Laam-Meem. [These letters are one of the miracles of the Qur’an, and none but Allaah (Alone) knows their meanings]. The Romans have been defeated in the nearer land (Syria, Iraq, Jordan, and Palestine). And they, after their defeat, will be victorious within three to nine years. The decision of the matter before and after (these events) is only with Allaah (before the defeat of the Romans by the Persians and after, i.e. the defeat of the Persians by the Romans). And on that day, the believers (i.e., Muslims) will rejoice (at the victory given by Allaah).”

When the above verses were revealed, Abu Bakr As-Siddique (Radia-Allaahu ‘anhu) went out shouting among the people. A group of the disbelievers from the Quraish said to him, “You claim that the Romans will defeat the Persians within a few years? We will bet on that.”

Abu Bakr (Radia-Allaahu ‘anhu) replied: “Yes.” The Quraish said: “Make a wager with us for a specific time period.” Abu Bakr (Radia-Allaahu ‘anhu) said: “Six years.”

Abu Bakr (Radia-Allaahu ‘anhu) informed the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) who commented: “Why did you not make it ten?” and in another narration, “…to be more precautious” i.e., you should have made the appointed time to be the greatest – i.e., nine years, as a precaution.

Six years passed but the Romans did not overcome the Persians; hence the Quraish took the wager from Abu Bakr (Radia-Allaahu ‘anhu). Abu Bakr (Radia-Allaahu ‘anhu) bet against them once more that the Romans would defeat the Persians in the remaining three years, and it was in the seventh year that the Romans appeared victorious over the Persians.

It is said: Some people embraced Islam when they saw the truthfulness of what Abu Bakr (Radia-Allaahu ‘anhu) had bet on regarding the victory of the Romans over the Persians. [Reported by Ahmad in Musnad Ibn ‘Abbaas (2542), At-Tirmidhi in At-Tafseer (3192).]

The evidence in this story is that the Prophet (Salla-Allaahu ‘alayhi wa sallam) approved of Abu Bakr’s bet. This indicates the permissibility of this type of betting. Ibnul-Qayyim (Rahimahullaah) said in his book “Al-Furusiyyah”, “As for betting on what proves the symbols of Islam, its evidences and proofs – like Abu Bakr’s (Radia-Allaahu ‘anhu) bet – this is more deserving and more permissible than betting on swords, horses and camel races – this has a stronger impact on religion because religion is established with proofs and evidences, swords and spears.”

He (Rahimahullaah) also said: “And since the Lawmaker has permitted betting in archery and in racing horses and camels, because of the encouragement it provides for learning horsemanship and preparing strength for Jihaad, then permitting it in competition and hastening towards knowledge and proof through which hearts are opened, Islam is strengthened, and its banners are raised, is even more appropriate and more deserving.” [See Al-Furusiyyah, p. 493]

Shaikh Sa’d Al-Khathlan (Hafidhahullaah) said: “Therefore, this case is added to the first category. And we say, if the competition involves camels, horses, or arrows, or involves the manifestation of the symbols of Islam, or its evidences and proofs, then it is permissible – whether with a prize or without one.”

Sources:
Al-Fiqh al-Muyassar fee Daw’ Al-Kitab was-Sunnah: 257-258
Contemporary Fiqhi Issues- Financial Transactions, by Shaikh Sa’d ibn Turki Al-Khathlan (Hafidhahullaah)