Abdullah ibn Amr ibn al-As said: The Messenger of Allah (peace and blessings of Allah be upon him) commanded me to purchase a camel for two camels and for camels until the arrival of the tax collector (18). We have already mentioned this Hadith in the chapter on Usury (19). This is because it was established as a dower (sadaq) in the liability, so it is established in Salam, just like garments. As for the Hadith of Umar, the scholars who disagreed on this matter did not mention it; furthermore, it is interpreted as referring to their stipulating that it be from the progeny of a specific person's stallion. Al-Sha'bi said: Ibn Mas'ud only disliked Salam in animals because they used to stipulate the progeny of a known stallion. This was narrated by Sa'id. It has been narrated from Ali that he sold a camel of his, called Usayfir, for twenty camels, to be paid at a fixed term. Even if the statement of Umar regarding the prohibition of Salam in animals were established, it has been countered by the statement of those whom we have named from among those who agree with us.

Section: There is a difference of opinion [regarding Salam] (20) in items other than animals, which are neither measured by volume (kayl), nor weighed (wazn), nor planted. Ishaq ibn Ibrahim narrated from Ahmad that he said: I do not see Salam except in that which is measured by volume, weighed, or defined by a standard (yuqaf 'alayh). Abu al-Khattab said: Its meaning is that it is defined by a known limit [that does not vary] (21), such as crops. As for pomegranates and eggs, I do not see Salam in them. Ibn al-Mundhir related from him and from Ishaq that there is no goodness in Salam regarding pomegranates, quinces, watermelons, cucumbers, and cucumbers (al-khiyar); because they are not measured by volume nor weighed, and among them are small and large ones. According to this narration, Salam is not valid in any enumerated item that varies, such as those we have named,