including camels, cattle, sheep, donkeys, gazelles, and rabbits. The evidence is that the Prophet, peace and blessings be upon him, took delivery in advance of a young camel from a man (1). ‘Abd Allah ibn ‘Amr ibn al-‘As, may Allah be pleased with them both, had been commanded by the Prophet, peace and blessings be upon him, to equip an army; when the camels ran out, he instructed him to take, against the future receipt of zakah camels, one camel for two camels, and two camels for three (2). This proves that salam is permissible in animals. However, the animal must be precisely specified: it may be described as a two-year-old, four-year-old, or yearling; fat, lean, or of average build. It must be specified by every description that affects its price.

Is anything excluded from animals? Yes: a pregnant animal, as mentioned previously. Accordingly, salam in animals is valid on condition that the animal is not pregnant.

His statement, “and cloth woven from two types [of material]”: salam is valid for it, such as khazz, woven from silk and cotton or wool. This is valid because it is known and can be precisely specified by description; hence salam is valid for it.

His statement, “and items whose mixture is not intended, such as cheese”: cheese contains an admixture, namely rennet. This rennet is placed in milk, which then becomes cheese.

Rennet is found in the stomach of a suckling animal that has suckled for the first time and is then slaughtered. What is in its stomach curdles things: if a small amount of it is put into water, one finds that it congeals. Thus, regarding this cheese, we say that there is no problem with it, because the rennet mixed into it is not intended.

His statement, “and date vinegar”: that is, the water in which dates are placed so that it becomes