And it is impossible to measure it by length because of the variation in its extremities. As for us, the variation in that is known, so it does not prevent the validity of the Salam in it, just like an animal; for it includes the head, the hide, the extremities, the meat, the fat, and what is in the belly, and similarly the head includes the meat of the cheeks, the ears, and the eyes, and this varies, yet it does not prevent the validity of the Salam in it; likewise is the case here.

Section: The Salam in meat is valid. This is the view of Malik and al-Shafi'i. Abu Hanifa said: It is not permissible because it varies. As for us, we rely on the statement of the Prophet (peace and blessings of Allah be upon him): "Whoever enters into a Salam contract, let him do so for a known measure or a known weight (24)." The apparent meaning of this is the permissibility of Salam in everything that is weighed. And because we have already explained the permissibility of Salam in an animal, then meat is more entitled to this permissibility.

The second condition is that one must define it by its attributes that significantly affect the price. The item contracted for via Salam is a liability-based compensation, so it must be defined by description just like the price. Because knowledge of the object is a condition for the sale, and its method is either viewing or description, and viewing is impossible here, so description becomes necessary. Attributes are of two types: those whose requirement is agreed upon and those about which there is disagreement. The agreed-upon ones are three attributes: the genus, the species, and the quality (superiority or inferiority). These are indispensable in every object of a Salam contract, and we know of no disagreement among scholars regarding the necessity of specifying them. This is the view of Abu Hanifa, Malik, and al-Shafi'i. The second type is that which causes the price to vary beyond these three attributes, and these vary according to the item of the Salam contract; we will mention them when we mention the item itself. Mentioning them is a condition for the Salam according to our Imam and al-Shafi'i. Abu Hanifa said: It is sufficient to mention the three attributes, because they encompass the attributes beyond them. As for us, there remain attributes—such as color, origin, and the like—which affect the price and the intent behind the purchase, so mentioning them is necessary, just like the species. It is not mandatory to exhaust every single attribute because that is impossible, and the situation might reach a point where it becomes impossible to deliver the object of the Salam contract, since it is unlikely that the item will be available at the time of delivery with all those attributes. Therefore, it is necessary to suffice with the manifest attributes that significantly affect the price. If one were to exhaust the attributes until it reaches a state where it is rare to find the object of the Salam contract with those attributes, the Salam contract becomes void; because one of the conditions of Salam is that the item must be generally available at the time of maturity, and exhausting the attributes prevents this. If he stipulates the highest quality, it is also invalid, because he cannot guarantee the highest quality. And if he is able to provide it, it would be rare. If he stipulates the lowest quality, it is possible that it is not valid for that reason (25), and it is also possible that it is valid; because he is able to deliver what is better than it, for he would not deliver anything except that it is better than what he stipulated, so he is not unable to deliver what is obligatory to accept, unlike the previous case. If he contracts a Salam for a slave girl and her daughter, it is not valid, because he must define each one of them with attributes, and it is impossible to find those attributes in a slave girl and her daughter. The same applies if he contracts a Salam for a slave girl and her sister, paternal aunt, maternal aunt, or cousin, for the reasons we have mentioned. If he contracts a Salam for a garment based on the quality of a rag he presents, it is not permissible, because it is possible that the rag might perish, and this is gharar (uncertainty), and there is no need for it, so it prohibits validity, just as if he were to stipulate a specific measuring tool or a specific weight.

Section: The genus and the quality, or what stands in their place, are two conditions in every object of a Salam contract, so there is no need to repeat their mention in every Salam contract, but one should mention what is besides them. Thus, he describes dates with four attributes: the species—such as Barni or Ma'qali; the origin (location)—if it varies—so he says: Baghdadi or Basri, for the Baghdadi is sweeter and less durable due to the freshness of the water, and the Basri is the opposite; the size—large or small; and whether it is fresh or aged. If he uses the term "aged" in a general sense, then whichever aged dates he delivers is permissible, provided they are not worm-eaten, shriveled, or spoiled. If he says: "aged by one year or two years," it is according to what he stated. As for color, if the same species varies,