Ahmad 7207

Both of its chains are sahih. It will come again at 7291, through the narration of Imam Ahmad from Ibn Uyayna, from Ala, with this same chain. Bukhari related it at 4:266, Muslim at 1:472, Abu Dawud at 3335, 3:250 in Awn al-Mabud, and Nasai at 2:213, all of them through the narration of Zuhri, from Saeed bin Musayab, from Abu Hurairah, with the wording, "Swearing oaths helps merchandise sell, but obliterates blessing." In some of their wordings it is "profit" instead of "blessing," and in others "earnings." See what has already passed in the Musnad of Ibn Masud, 4049.Regarding "munfiqah" and so on, Hafiz said in Fath al-Bari, "With fatha on the meem and the fa, and a silent noon between them, on the pattern of mafalah, from nifaq (with fatha on the noon), meaning brisk sale, the opposite of stagnation." And "silah" (with kasra on the seen) means merchandise. As for his saying "mamhaqah," with the plain ha and the qaf, it follows the pattern of the first word. Iyad reported that its first letter carries damma and the ha carries kasra. Mahq means diminishment and nullification. Qurtubi said, "The hadith scholars pronounce it with a shaddah, but the first way is more correct." The ha at the end is for emphasis, which is why it functions correctly as the predicate of "al-hilf" (the oath).In Muslim's version the word is "al-yamin" (the oath), and in Ahmad's version it is "al-yamin al-kadhibah" (the false oath), which is clearer. Hafiz attributed the wording "al-yamin" to Muslim, but I did not find it in Muslim, rather his wording is "al-hilf." I fear this may be a mistake on Hafiz's part.As for the statement, "Ibn Jafar said, 'blessing,'" this agrees with Bukhari's narration having "for blessing." Hafiz also said in Fath al-Bari, "Isa bin Khalid followed him, from Yunus (that is, from Zuhri), in Abu Dawud's narration. In the narration of Ibn Wahb and Abu Safwan (that is, from Yunus, from Zuhri) in Muslim, the wording is 'for profit.' Anas bin Iyad followed them both, in Ismaili's narration, with the wording, 'obliterates earnings.' Ibn Wahb followed him in Nasai's narration."Ismaili leaned toward favoring this narration, holding that whoever transmitted it with the wording "blessing" conveyed it according to its meaning, since when earnings are obliterated, blessing is obliterated along with them. There is disagreement over this wording as transmitted from Layth (that is, in his narration from Yunus, from Zuhri, in Bukhari), just as there is disagreement over it as transmitted from Yunus.