in its entirety. However, since it is not as such, as we have explained, the aforementioned interpretation is rejected, and the mentioned negation remains unrestricted. Consequently, its indication of the non-legitimacy of standing in prayer for the entire night remains valid, contrary to what Shaykh ʿAbd al-Ḥayy stated in his aforementioned book. There are many criticisms that cannot be mentioned now. I only say: its nature is lenient in presenting narrations that support his viewpoint, from elevated ḥadīths and suspended reports. An example of this is that he deemed the ḥadīth "My Companions are like stars; whichever of them you follow, you will be guided" as good, imitating some of the later scholars. without examining their claim, whether it aligns with reality and conforms to scientific principles, along with the aforementioned improvement contradicting the texts of the early imams, as I explained in "al-Aḥādīth al-Ḍaʿīfah" (52). Refer to it to gain more insight into what we mentioned.

- "The example of those who uphold the limits of Allāh and those who transgress them (in another narration: and those who indulge in them) is like a people who drew lots for seats on a ship in the sea. Some of them got seats on the upper part and some on the lower part (and the roughest part). Those who were in the lower part, when they needed water, would pass by those above them, causing them harm (in another narration: so those in the lower part would climb up to get water and spill it on those above them. Those above said: We will not let you climb up and harm us). They said: If we were to make a hole in our share, we could get water without harming those above us (in another narration: without passing by our companions and harming them). So one of them took an axe and began to bore a hole in the bottom of the ship,