Home » Hanafi Fiqh » Askimam.org » 1. Can we take ablution and how when we are having a bath inside a river or pond or something not at the bank of the river. 2. In Islam there is cure for Black Magic reciting the last 2 suras of the Quran. In the mean time is “EYE DEVIL” thing believed in ISLAM

1. Can we take ablution and how when we are having a bath inside a river or pond or something not at the bank of the river. 2. In Islam there is cure for Black Magic reciting the last 2 suras of the Quran. In the mean time is “EYE DEVIL” thing believed in ISLAM

Answered as per Hanafi Fiqh by Askimam.org

Can we take ablution and how when we are having a bath inside a river or pond or something not at the bank of the river.


Second question, In Islam there is cure for Black Magic reciting the last 2 suras of the Quran. In the mean time is “EYE DEVIL” thing believed in ISLAM and what are the suras to be recited when we are in troublesome situations like that I mean one could see things best in any other person and says or thinks wow he has got this thing and that thing and at that time something bad happens to the person he used to say so. So could you please clarify me those 2 questions at your convenient and earliest time.


In the name of Allāh, Most Gracious, Most Merciful

Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh

It is permissible to take a bath in flowing water such as a river/ stream as long as the water has not changed one of its qualities such as its smell colour or taste.

(AlHidāya, Vol.1, Pg. 33, Shirka)
(Alfatāwa Alhindiya, Pg.19,Ilmiya)[1]

It will be permissible to take a bath in a pond or pool of water if no impurities have fallen in the water.

If any impurity has fallen in the water it will be permissible to take a bath or perform Wudu in that water, if the following conditions are fulfilled:

-The measurement of the pond is not less than 4.6 / 4.7 meters x 4.6 / 4.7 metres[2] and it is deep enough that if one has to scoop water with both hands, the floor of the pond will not be exposed.

 (AlHidāya, Pg. 37, Vol.1)[3]
(Alftāwa al hindiyya, Pg.21, Vol.1 Ilmiya[4](

-The impurity that has fallen in the water has not changed any of the qualities of water such as its taste colour or smell.

(AlHidāya Pg.36. Vol. 1)[5]

-If the impurity is such that it can be seen then it will not be permissible to make Wudu on the side which the Najāsat (impurity) has fallen. Wudu or Ghusal will have to be made from another side.

(Behisti Zewar, Pg 74 , Vol.1 Zam Zam)


Nabī (Sallāllāhu alaīhi wasalam) has said:

The Effect of the Evil Eye is True.

(Fathul Bāri, sharhl Bukhāri, Pg. 166, Vol. 10. Daru ihyā al turāth)[6]

A person or animal, etc. being affected by the evil eye is true. It cannot be dismissed as ignorance, superstition or a fancy. Nabī (Sallāllāhu Alaīhi wasalam), has confirmed its truth.
It appears in a Hadīth:

‘The evil eye makes a human being enter the grave, and camel enter a pot.’

(Aljāmius Saghīr, Hadīth Number 5748)

Therefore, things from which the Holy Prophet (Sallāllāhu alaihi wasalam) has sought refuge, and from which he has directed his Ummah to seek refuge, include: من كل عين لامة meaning: ‘I seek refuge from the evil eye.’

(Qurtubi Vol.9, Pg. 231, Dārul Hadīth) .

Well known is the event related to Sahl ibn Hunayf (Radiyallāhu anhu), one of the noble Companions of Nabī (Sallāllāhu alaīhi wasalam).
 It is mentioned with regards to him, that there was an occasion when Āmir ibn Rabīa (Radiyallāhu anhu) seen him taking a bath (with a lower garment on). Āmir bin Rabi‘ah (Radiyallāhu anhu) happened to cast a glance at the bright tint and healthy look of his body. The spontaneous remark he made was:

‘Until this day, I have never seen a body as handsome as this!’

No sooner did these words escape his mouth, Sahl ibn Hunayf (Radiyllāhu anhu) collapsed.
 When Nabī (Sallāllāhu alaīhi wasalam) was informed about it, he asked is there any one that can be accused for this?.

They replied we accuse Āmir ibn Rabīa.
Nabī (Sallāllāhu alahiwasalam) called for Āmir Ibn Rabīa and rebuked him by saying: why would one of you kill his brother, why hadn’t you made a Du’ā of Baraka for him when you had seen him.
 Then Nabī (Sallāllāhu alaīhi wasalam) commanded Āmir ibn Rabīa to wash his face, hands, elbows, knees, tip of his feet, and the inside of  his trousers/lower garment, and that this water be poured over Sahl Ibn Hunayf (Radiyallāhu anhu) at once. As soon as this was done Sahl ibn Hunayf (Radiyallāhu anhu) regained consciousness.

It is stated in another narration that Nabī (Sallāllāhu alaīhi wasalam) told Āmir ibn Rabīa, it is true that the eye has its effect.  

(Mirqāt ul Mafātīh, Pg.366, Vol.8, Multān)
(Miskāt ul Masābīh, Pg.390, HM Saeed. Abridged translation of Hadīth)

This Hadīth also tells us that, should someone notice something un-usual about the person or property of somebody else, then he should make Du’ā that Allah Tā`la blesses with Baraka (blessings) in it by saying:

بارك الله عليك

Bārakallahu Alaīka

May Allāh grant you blessings

Or by saying

ما شاء الله لا حول و لا قوة الا بالله

Māshā -Allāhu –lā-hawla -walā quwwata- illā –billāh :

Whatever Allah wills – there is no power but with Him

This helps prevent the eye from affecting.

 (Mirqāt ,ibid)

Allāma Nawawī has explained that the limbs should be washed in the following manner:

The one, who has been suspected to have cast an evil glance, should be asked to wash the limbs of his body in the following manner:

A dish of water should be used for washing the limbs; this dish should not be placed on the floor.
The one who is  asked to wash his limbs should gargle his mouth and return the water into the utensil, then he should wash his face whilst allowing the water to fall into the dish, he should scoop sufficient water with his left hand and wash his right palm, and then likewise with his right and wash his left palm. Then take water with his left hand and wash his right elbow and then with his right and wash his left elbow. (He should not wash the portion between his palm and his elbow.) Then he should wash his right foot and then his left. Then he should wash his right knee and then his left knee. Then he should

wash the upper right part of his trousers[7] . (Whenever washing the water should be allowed to falll back into the utensil.)

 Once this procedure of washing is completed this water should be poured on the person who has been affected from the back of his head allowing the water to flow to the rest of his body.

N.B. The one pouring the water must stand behind the one who is affected whilst pouring.

 (Aldurarul Mubāha fil hazri walibāha Pg.338, Ilmiya Damascus)
(Mirqāt ul Mafātīh Pg. 366, Vol. 8, Multān)
(Lisānul Arab, Pg.365, Vol.2, Dāru Sādir, Beirut)

 The reasoning behind this procedure cannot be questioned as this is the way that has been passed down to us by the Ulamā.

(Mirqāt ul Mafātīh ibid)

This also tells us that, should someone become affected by a person’s evil eye, the pouring of water used by that person in washing the above mentioned limbs will help eliminate the effect of the evil eye.

The real fact is that the effect of the evil eye over one’s person or property is a kind of mesmerism (or an induced state as in hypnosis, though not necessarily in sleep or preset clinical conditions).
 This would be more like a harmful medicine or food which makes one sick; or excessive heat or cold which make some diseases show up.

The effective measures demonstrated by the evil eye or mesmerism are one of the customary causes which would through the power of the eye or mind make its effects manifest. The truth is that they themselves have no real effectiveness of their own. Instead, all universal causes operate under the perfect power will and intention of Allah Tā`la.

No favourable measures taken against what has been divinely destined can prove beneficial, nor can the harmfulness of some harmful measure become effective. What works here is the command of Allah. However, one has been asked to do what is physically possible.

(Ma`reful Qurān 122/123, Vol. 5 Edited)

The following Du’ā should be recited upon the one who has been affected with the evil eye:

باسم الله اللهم اذهب حرها و بردها و و صبها

In the name of Allāh. O Allāh! Remove its heat , its cold and its difficulty

(Munājāt Maqbūla,Pg.86, Maseehulla Institute)

Nabī (Sallāllāhu Alaīhi wasalam) has taught us a Du’ā to be protected from the evil of the eye. The Du’ā is as follows:

أعوذ بكلمات الله التامة من كل شيطان وهامة ومن كل عين لامة

(Hisnul Muslim,Pg. 140, Adwaaul Bayān.edited)
(Qurtubi Vol.9, Pg. 231,Dārul Hadith) .

Nabī (Sallāllāhu alaihi wasalam) has also taught us to recite the following Du’ā to be saved from all evils:

اعوذ بكلمات الله التامات من شر ما خلق

I seek refuge in the perfect words of Allāh Tā`la from the evil of what he has created.

(Fathul Bāri, Pg.165. Vol. 10, Daru ihyā al Turāth)

Many use a Tawīz to protect from the evil eye. However using a Tawīz (Amulet) will only be permissible when the following conditions are found:

1.) The Tawīz must be written in one of the names or attributes of Allāh Tā`la.
2.) It must be written in one of the understood languages. It should not be in a script which cannot be understood.
3.) It should be believed that the Tawīz cannot have any effect but with the will of Allāh Tā

When the above conditions are found then only will the use of Tawīz be permissible.

(Fathul Bari, Pg.165. Vol.10, Dāru ihyā al turāth) [8]


Sura Falaq, Sura Nās, and Āyātul Kursi[9] are most effective in removing the effects of the evil eye and black magic as these were recited by Nabī (Sallāhu alahi wasalm).

And Allāh Ta῾āla Knows Best
Wassalāmu ῾alaykum

Ml. Muhammed Sindhi,
Student Dārul Iftā

Checked and Approved by:
Mufti Ebrahim Desai
Dārul Iftā, Madrasah In῾āmiyyah

 ،و فى النصاب الفتوى انه لا يتنجس ما لم يتغير طعمه او لونه او ريحه من النجاسة…..، و عند ابي يوسف لا بئاس بالوضوء اذا لم يتغير احد اوصافه.. و في النصاب و عليه الفتوى   (الباب الثالث فى المياه)[1]

 اوزان الشرعية ، ص 49)[2]

و بعضهم قدروا بالمساحة عشرا فى عشر بذراع الكرباس توسعة للامر على الناس و عليه الفتوى و المعتبر فى العمق ان يكون بحال لا ينحسر بالاغتراف … و عن ابى يوسف انه لا ينجس الا بظهور النجاسة فيه كالماء الجاري  (الهداية باب الماء الذي يجوز به الوضةء و ما لا يجوز به) [3]

الثاني الماء الراكد) الماء الراكد إذا كان كثيرا فهو بمنزلة الجاري لا يتنجس جميعه بوقوع النجاسة في طرف منه إلا أن يتغير لونه أو طعمه أو ريحه وعلى هذا اتفق العلماء وبه أخذ عامة المشايخ رحمهم الله كذا في المحيط…(الفتاوى الهندية،الباب الثالث فى المياه) ) [4]

 و الماء الجاري اذا وقعت فيه النجاسة  جاز الوضوء يه اذا لم ير لها اثر  لانها لا تستقر مع جريان الماء و الاثر هو الطعم او الرائحة  او اللون    [5]

 العين حق (صيح البخارى ،باب العين حق)[6]

فذالك الطرف يباشر جسده و هو الذي يغسل …. قال ابن الاثير : اراد يغسل الازار   و داخلة الازار طرفه الداخل الذي يلى جسده وو يلى الجانب الايمن  من الرجل اذا ائتزر ، لان المؤتزر انما يبدء بجانبه الايمن  [7]

اجمع العلماء على جواز الرقي عند اجتماع ثلاثة شروط أن يكون بكلام الله تعالى أو بأسمائه وصفاته وباللسان العربي أو بما يعرف معناه من غيره وأن يعتقد أن الرقية لا تؤثر بذاتها بل بذات الله تعالى.

(فتح الباري شرح صحيح البخاري , دار الفكر , بيروت , ج 10,ص165)

   [9] Ayat number 254 to 255 of Surā Albaqara.

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