such as getting married, having a child born in it, or travelling during it—he will not be successful.’ This too is false; the month itself has no influence, neither for optimism nor for pessimism.

Because of this, some people attempted to counter one bidʿah (religious innovation) with another and began to call Safar ‘Safar al-Khayr’—‘Safar, the month of good’. That is likewise impermissible. Safar is no different from Muḥarram, Rabīʿ al-Awwal, or any other month; in it there is neither ill omen nor auspiciousness, and it is not allowed to treat an innovation with another innovation.

The same error appears in what certain people do on the Day of ʿĀshūrāʾ. The Rāfiḍah take that day as one of mourning: they slap their cheeks, tear their garments, pull out their hair, and may even cut themselves with daggers and the like. They claim that whoever dies on that night dies a martyr—may Allah protect us. In reaction, others say, ‘Since the Rāfiḍah have made it a day of grief, we shall make it a day of joy: we will distribute food, clothe the children, and fill hearts with happiness.’ This too is wrong; it is an innovation, and innovations are not repelled by innovations. Nothing eradicates an innovation except the Sunnah: hold fast to the Sunnah and the innovation will disappear.

The author then cited hadiths on this subject, stating that the Prophet ﷺ forbade superstitious omens. It is authentically reported that he said, ‘There is no contagion and no bird-omen, but I like a good omen.’ They asked, ‘What is a good omen?’ He replied, ‘A good word,’ for a pleasant word gladdens the soul and opens the breast.

A case in point: during the expedition of al-Ḥudaybiyah, Quraysh were negotiating with the Prophet ﷺ and finally sent Suhayl ibn ʿAmr. When he approached, the Prophet ﷺ said, ‘Here comes Suhayl ibn ʿAmr; by Allah, your affair has now been made suhūl—easy,’ or words to that effect. He took a favourable omen from the man’s name. So optimism is good, because