for another reason, which he indicated in the hadith when he said:

“For you say, ‘Is he there (1)?’ and the answer is, ‘No.’” (2)

Allah knows best (3) whether this addition forms part of the hadith traced back to the Prophet or is an interpolation from the Companion’s own words. In any case, these names can provoke a sense of ill omen that people find distressing and that deters them from what they are about to undertake. For example, if you ask a man, “Do you have Yasār (ease), Rabāh (gain), or Aflah (success)?” and he answers, “No,” both you and he may take this as an ill omen. The misfortune portended may indeed occur, especially to those who take ill omens: seldom does anyone take an ill omen without being overtaken (4) by his ill omen (5) and struck by the misfortune it portends. As has been said:

Know that an ill omen strikes none
But one who takes omens; it (6) is ruin (7).

The wisdom of the Lawgiver, compassionate and merciful toward his community, therefore required (8) that he protect them from causes that would make them hear something distressing or bring it upon them, and direct them instead to names that serve the intended purpose without harmful consequences. Added to this (9) is the further consideration of ascribing