بَلْbutإِنَّindeedالتَّسْمِيَةُthe namingتُفِيدُbenefitsحَلٌّthe permissibilityالشَّيْءُthe thingالَّذِيwhichيُحَرَّمُis forbiddenبِدُونِهَاwithout it؛;فَإِنَّهُfor ifإِذَاifسَمَّىhe namesاللَّهَAllahعَلَىuponالذَّبِيحَةِthe sacrificeصَارَتْit becomesحَلَالًاpermissible،,وَإِذَاand ifلَمْdid notيُسَمِّnameصَارَتْit becomesحَرَامًاforbidden,,وَمَيْتَةًand carrion,,وَهُنَاكَand there isفَرْقٌa differenceبَيْنَbetweenالْحَلَالِthe lawfulالطَّيِّبِthe goodالطَّاهِرِthe pure,,وَالْمَيْتَةُand the carrionالنَّجِسَةُthe impure,,الْخَبِيثَةُthe evil
But indeed the naming benefits the permissibility of the thing which is forbidden without it; for if Allah is named upon the sacrifice, it becomes permissible, and if He is not named, it becomes forbidden and carrion, and there is a difference between the lawful, the good, the pure, and the impure, the evil.
وَإِذَاand ifسَمَّىhe namesالإِنْسَانُthe humanعَلَىuponطَهَارَةٍpurityالْحَدَثِthe event؛;صَحَّتْit is valid،,وَإِذَاand ifلَمْdid notيُسَمِّname؛;لَمْdid notتَصِحَّit is validعَلَىonأَحَدٍanyoneالْقَوْلَيْنِof the two opinions
And if a human names while in a state of purity, it is valid, and if he does not name, it is not valid according to either of the two opinions.
وَإِذَاand ifسَمَّىhe namesالإِنْسَانُthe humanعَلَىuponطَعَامِهِhis food؛;لَمْdid notيَأْكُلْhe eatsمَعَهُwith it
And if a human names upon his food, he does not eat with it (the devil), and if he does not name, he eats with it.
وَإِذَاand ifسَمَّىhe namesالإِنْسَانُthe humanعَلَىuponجَمَاعَتِهِhis gathering،,وَقَالَand he saysاللَّهُمَّO Allahاجْنُبْنَاkeep us awayالشَّيَاطِينَthe devil،,وَاجْنُبْand keep awayالشَّيَاطِينَthe devilمَاwhatرَزَقْتَنَاYou have granted us
And if a human names upon his gathering, and he says: ‘O Allah, keep us away from the devil, and keep the devil away from what You have granted us,’ then if a child is decreed between them, the devil will not harm him ever, and if he does not do so, the child is vulnerable to the devil's harm.
وَعَلَيْهِand thus؛;فَنَقُولُwe sayإِنَّindeedفَتَبَارَكَblessed(هُنَا( hereلَيْسَتْis notبِمَعْنَىin the meaning of::تَعَالَىto be exaltedوَتَعَاظَمَand magnified،,بَلْbutيَتَعَيَّنُit is necessaryأَنْthatيَكُونَit isمَعْنَاهَاits meaning::حَلَّتْthe blessing is validالْبَرَكَةُthe blessingبِاسْمِin the nameاللَّهِAllah؛;أيthat isأَنْthatاسْمُهُHis nameسَبَبٌis a causeلِلْبَرَكَةِfor the blessingإِذَاifصَاحَبَit accompaniesشَيْئًاa thing
And thus, we say: Indeed, ‘blessed’ (فتبارك) here is not in the meaning of 'to be exalted and magnified,' but it is necessary that its meaning is: 'The blessing is valid in the name of Allah;' that is, that His name is a cause for the blessing if it accompanies something.
وَقَوْلُهُAnd His saying::وَذِيis: And He who hasالْجَلَلِthe gloryوَالْإِكْرَامِand the honor﴾[الرَّحْمَـٰنِ: ٧٨]﴾[ الرحمن: 78]وَذِيand He who hasهِيَisصِفَةٌa qualityلِلرَّبِّfor (The Lord)،,لَاnotلِلِاسْمِfor (the name)؛;لَوْifكَانَتْit wasصِفَةًa characteristicلِلِاسْمِfor (the name)؛;لَكَانَتْit would beذُوOne who hasوَandالجَلِيلِthe majestic
And His saying: ‘And He who has the glory and the honor’ (الرحمن: 78) is: And He who has (the Lord), and it is a quality for (the Lord), not for (the name); if it were a quality for (the name), it would be (ذو).
الْجَلِيلُthe great؛;بِمَعْنَىmeaning::الْعَظَمَةُthe greatness
The great; meaning: the greatness.