the Noble Quran, where the heart is described in terms of faith, tranquillity, soundness, sin, illness, sealing, deviation, hardness, and other attributes that disprove the claim that the heart has no function besides the material one of pumping blood. I ask Allah Most High to purify our hearts of illness, deviation, and following the ignorance of the ignorant among the disbelievers and others.

2709 — “I was commanded to change the names of these two, so I named them Hasan and Husayn.” He said this when they were born and Ali had named them Hamzah and Ja'far.

Ahmad recorded it in al-Musnad (1/159) and in Fada'il al-Sahabah (2/712/1219); Abu Ya'la in his Musnad (1/147); al-Tabarani in al-Mu'jam al-Kabir (no. 2780, vol. 1); and al-Hakim (4/277), through several routes from Ubayd Allah ibn Amr, from Abdullah ibn Muhammad ibn Aqil, from Muhammad ibn Ali, from Ali, who said: “When Hasan was born, I named him Hamzah; and when Husayn was born, I named him after his uncle Ja'far. Then the Messenger of Allah, peace and blessings be upon him, summoned me and said”—then he mentioned the hadith. After the words “these two,” he said: “So I said: Allah and His Messenger know best.”

Al-Hakim said: “Its chain of transmission is authentic.” Al-Dhahabi rebutted him, saying: “I say: Abu Hatim said, ‘Al-Ala' is a rejected hadith narrator.’” I say: He is the narrator from Ubayd Allah ibn Amr in al-Hakim’s version, but the other sources corroborate him, as I indicated by saying, “through several routes.” Thus, the chain is good: its narrators are trustworthy, and the reservations expressed concerning Ibn Aqil do not impair it. For this reason, al-Haythami said (8/52):