price is generally associated with it, so Salam is valid in it, just like wood and reeds. That which is contained within them from other materials 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.
Section: There is a difference of opinion regarding Salam in animals. It has been narrated that Salam is not valid in them, which is the opinion of al-Thawri and the companions of reasoning (Ashab al-Ra'y). This has also been narrated from Umar, Ibn Mas'ud, Hudhayfah, Sa'id ibn Jubayr, al-Sha'bi, and al-Juzajani, based on what was narrated from Umar ibn al-Khattab (may Allah be pleased with him) that he said: "Verily, among the doors of usury are those which are not hidden, and among them is Salam in livestock (al-sinn)." Furthermore, animals vary in a disparate manner, so it is impossible to define them. If one were to exhaust the description of the characteristics by which the price varies—such as, arched eyebrows (12), kohl-lined eyes, aquiline nose (13), high-bridged nose (14), long eyelashes (15), dark-lipped (16), of magnificent appearance—it would be impossible to deliver them due to the rarity of their presence with such descriptions. The apparent position of the school (Madhhab), however, is the validity of Salam in them; it was explicitly stated by him (Ibn Qudama) in the narration of al-Athram. Ibn al-Mundhir said: Among those from whom we have narrated that there is no harm in Salam in animals are Ibn Mas'ud, Ibn Abbas, Ibn Umar, Sa'id ibn al-Musayyab, al-Hasan, al-Sha'bi, Mujahid, al-Zuhri, al-Awza'i, al-Shafi'i, Ishaq, and Abu Thawr. Al-Juzajani related it from Ata' and al-Hakam, because Abu Rafi' said: The Prophet (peace and blessings of Allah be upon him) took a young camel (bakr) as a loan from a man. It was narrated by Muslim (17).
(12) Zajj al-hajib: Thin in length and arched. (13) Qaniya al-anf: The middle of its bridge is elevated and its nostrils are narrow. (14) Shamma al-anf: Its bridge is slightly elevated in a straight manner. (15) Shafr al-jafn: The edge of the eyelid upon which the eyelashes grow. Ahdab al-ashfar means having long eyelashes. (16) Al-Lama: A darkness in the lip which is considered attractive. (17) In: The chapter on one who borrows something..., from the Book of Musaqah (Sharecropping). Sahih Muslim 3/1224. =