thereof. It is said: Salam is permissible in them, and what we have mentioned is more appropriate. The Qadi said: That which combines mixtures is of four types: The first is a distinct, intended mixture, such as garments woven from cotton and linen, or cotton and silk; Salam is valid in these because they can be defined. The second is that which is mixed for its benefit and is not intended in itself, such as rennet in cheese, salt in dough and bread, and water in date or raisin vinegar; Salam is valid in this because it is minor and for the sake of its benefit. The third is intended mixtures that are not distinguishable, such as ghaliya, nadd, and medicinal pastes; Salam is not valid in these because the description cannot fully encompass them. The fourth is that whose mixture is neither intended nor beneficial, such as milk adulterated with water; Salam is not valid in it.

Section: Salam is valid in bread, be'a (beestings), and whatever can be defined from that which has been touched by fire. Al-Shafi'i said: Salam is not valid in anything made by fire because the fire varies, its effect varies, and the price varies accordingly. Our evidence is his (peace be upon him) statement: "Whoever enters into a Salam contract, let him do so in a known measure or a known weight" (10). The apparent meaning of this is the permissibility of Salam in every measured, weighed, or counted item. Furthermore, the effect of fire on it is known by custom and can be defined by moisture and dryness, so Salam is valid in it, just like that which is dried by the sun. As for cooked meat and roast, the Qadi said: Salam is not valid in them, which is the school of al-Shafi'i, because they vary significantly and people's customs regarding them differ, so it is impossible to define them. Some of our companions said: Salam is valid in them, for the same reasons we mentioned regarding bread and be'a.

Section: Salam is valid in arrows and darts. The Qadi said: Salam is not valid in them, which is the school of al-Shafi'i, because they combine mixtures of wood, sinew (11), feathers, and arrowheads, so they follow the same rule as the mixtures of apothecaries; and because they contain impure feathers, as their feathers are from birds of prey. Our evidence is that they are items whose sale is valid and which can be defined by characteristics that do not generally result in a discrepancy in price. Thus, Salam is valid in them, just like wood and reeds. As for what is contained within them from other materials, it is distinguishable, can be defined and encompassed, and does not vary significantly, so it is not prohibited, just like garments woven from two types of material. The feathers may also be pure, and even if they were impure, their sale is valid, so Salam is not prohibited in them, similar to the impurity of a mule or donkey.