Their additional proof is the ḥadīth of ʿAbd Allāh ibn ʿUmar: the Prophet ﷺ ordered him to equip an army, and when he ran out of mounts the Prophet told him to take from the young she-camels of the obligatory charity. Ibn ʿUmar would then take one camel in exchange for two, the payment to come from the camels of ṣadaqah. Abu Dāwūd and others have related this report.

Mālik, on the other hand, relies on the ḥadīth of Samurah ibn Jundub: “The Messenger of Allah ﷺ forbade selling an animal for another animal when payment is deferred.” Abu Dāwūd likewise transmitted it from him.

We have already cited their consensus that any increment in a salam (forward) sale is forbidden. If Ibn ʿUmar’s report is read together with Samurah’s in the way Mālik explained—namely, that the two transactions serve different purposes and confer different benefits—the ḥadīths do not contradict one another; applying both is better than rejecting either. In this manner Mālik also reconciled the actions of ʿAlī and Ibn ʿUmar, which he recorded in his Muwaṭṭaʾ.

Abū al-Zinād said, “I have not seen any of our jurists who embraced Saʿīd’s opinion about exchanging one Coptic robe for two.”

As for Mālik’s entry in the Muwaṭṭaʾ regarding the sale of one camel for its like on credit together with an added item—whether that addition is delivered immediately or later—he deemed it impermissible. By contrast, there is no objection to selling a camel for its like hand-to-hand with whatever extra one wishes, whether the increment is prompt or deferred, provided the two camels themselves are exchanged on the spot.

The same ruling applies to all other merchandise and every kind of livestock. Accordingly, it is not permissible to trade one siyāj garment for another of the same kind on credit together with an additional item, nor a shaṭawī garment for its like on credit with an increment, nor a slave for another identical slave on credit along with any extra, whether that increment is handed over immediately