or I recite by my naming Allah, or I stand and sit by my naming Allah and mentioning Him—not that he means by his saying "In the name of Allah": "I stand by God," or "I recite by God," such that a speaker's saying "I recite by God" or "I stand or sit by God" would be more correct in that regard than his saying "In the name of Allah."

And if he says: If the matter in that regard is as you described, then why was it said "In the name of Allah" when you know that a noun (ism) is a noun, while naming (tasmiya) is a verbal noun derived from your saying sammaytu ("I named")?

It is said: The Arabs sometimes express verbal nouns indefinitely through distinct nouns, as in their saying: akramtu fulānan karāmatan ("I honored so-and-so with honor"), whereas the pattern of the verbal noun of afʿaltu—when derived according to its verb—is al-ifʿāl. And as in their saying: ahantu fulānan hawānan ("I humiliated so-and-so with humiliation"), and kallamtuhu kalāman ("I spoke to him with speech"), whereas the pattern of the verbal noun of faʿʿaltu is al-tafʿīl. And of that is the saying of the poet:

Is it ungratefulness, after turning death away from me, ... and after your giving of a hundred pasturing camels? (1)

meaning: iʿṭāʾik (your giving). And of it is the saying of the other:

And if this stinginess is an innate trait of yours, ... I have indeed been Ashʿab in prolonging my hope in you, (2)

meaning: fī iṭālatī rajāʾak (in my prolonging my hope in you). And of it is the saying of the other:

O Ẓulaym, indeed your afflicting a man ... who extended greetings as a salutation is an injustice, (3)

meaning: iṣābatakum (your afflicting). And the poetic evidences regarding this meaning are numerous, and in what we have mentioned there is sufficient sufficiency for whoever is granted success in understanding it.