hand," and spending the night occurs at night (40) exclusively. It is not valid to apply analogy to other than that for two reasons: First, that the ruling was established as an act of worship (ta'abbudan), so it is not valid to extend it. Second, the night is the probable time for sleep, immersion in it, and the length of its duration; thus, the probability of one's hand touching an impurity that he is unaware of is greater than the probability of this during daytime sleep. Ahmad said, in a narration by al-Athram: "The hadith concerns spending the night; as for the daytime, there is no harm in it."

Section: If he submerges his hand into the vessel before washing it, then according to the opinion of those who do not make washing it obligatory, its submergence has no effect. Whoever makes it obligatory says: If the water is abundant, it repels impurity from itself, so it also has no effect, because it repels filth from itself. If it is little, Ahmad said: "It is more pleasing to me that he pours the water away." It is possible that its pouring away is obligatory, and this is the opinion of al-Hasan, because the prohibition of submerging the hand into it indicates its effect upon it. Abu Hafs ‘Umar ibn al-Muslim al-‘Ukbari (41) narrated an addition in the report from the Prophet (peace and blessings of Allah be upon him): "If he inserts it before washing, he shall pour the water away." It is also possible that its state of purity (tahuriyyah) is not removed and that its pouring away is not obligatory, because the state of purity of the water was established with certainty, and the prohibited submergence does not imply the annulment of its state of purity (42). This is because if it is due to an illusion of impurity, an illusion does not remove the certainty of the state of purity, because it did not remove the certainty of [previous] purity; likewise, it does not remove the state of purity, for we have not ruled on the impurity of the hand nor the water. Furthermore, certainty is not removed by doubt, so it is even more so regarding illusion. If it is an act of worship (ta'abbudan), we restrict ourselves to the requirements of the command and the prohibition, which are the obligation of washing and the prohibition of submergence, and it is not extended to anything else. It is not valid to apply an analogy to it from removing hadath (ritual impurity), because this is not a hadath, and because one of the conditions for the effect of the submergence of one who has hadath is that he intends the removal of hadath, and there is no difference here whether he intends it or not.

Abu al-Khattab said: If he submerges his hand in the water before washing it, does its state of purity become void? There are two narrations.