and cotton, flax, grapes (2), wool, hair, paper (3), iron, lead, brass, copper, medicines, aromatics, vinegars, oils, fats, dairy products, mercury, alum, sulfur, kohl, and everything that is measured, weighed, or cultivated. The Hadith regarding fruits has been narrated, as well as the Hadith of Ibn Abi Awfa regarding wheat, barley, raisins, and oil (4). The scholars have reached a consensus that salam in food is permissible, as stated by Ibn al-Mundhir. They also reached a consensus on the permissibility of salam in garments. Salam is not valid for that which cannot be defined by description, such as jewels like pearls, rubies, turquoise, peridot, carnelian, and crystal; because their values vary significantly based on smallness, largeness, the quality of roundness, their luster, and their clarity. It is not possible to estimate them by sparrow eggs or similar items, because that varies; nor by any specific item, because that perishes. This is the view of al-Shafi'i and the scholars of opinion (ashab al-ra'y). It has been narrated from Malik that it is valid to conduct salam in them if one stipulates a known item from them, even if it is by weight, then it is by a known weight. What we have said is more appropriate for the reasons we mentioned. It is not valid for that which combines intended mixtures that are not distinguishable, such as ghaliya (5), nadd (6), and medicinal pastes, due to ignorance regarding them. Nor in pregnant animals, because the offspring is unknown and not guaranteed; nor in vessels of varying tops and middles, because the description cannot fully encompass them. There is another view that states that salam in them is valid if they are defined by the height of their walls and the circumference of their top and bottom, because the discrepancy in that is minor. It is not valid in bows that consist of wood, horn (7), sinew (8), and tuz-wood (9), as it is not possible to define the quantities of these or distinguish what is inside them.