❖ Reference
"Umm al-Mu’minīn ʿĀ’ishah al-Ṣiddīqah (RA) was visited by her nephew Abū Salamah (RA) and her foster brother ʿAbdullāh ibn Yazīd (RA). Her brother asked her about the Prophet’s ﷺ method of ritual bathing (ghusl). She called for a vessel of water equivalent to a ṣāʿ and performed ghusl, pouring water over her head. There was a curtain between us and her."
(Ṣaḥīḥ al-Bukhārī, Kitāb al-Ghusl, Bāb al-Ghusl bi al-Ṣāʿ wa Naḥwihī, Ḥadīth No. 243)
❖ Analysis of Objections by Hadith Deniers
1. Bathing Facilities of That Era
In that era, fully enclosed and modern bathrooms did not exist. Ritual baths were performed behind a screen or curtain.
The Hadith clearly states that there was a curtain during the bathing.
❖ Therefore, there is no question of anyone seeing her.
2. Status and Boundaries of Mahārim
Abū Salamah (RA) and ʿAbdullāh ibn Yazīd (RA) were the foster nephew and brother of ʿĀ’ishah (RA), hence they were her legal Mahārim.
According to Islamic rulings, Mahārim are allowed to see parts like the head, ears, arms, shins, and feet.
(Badā’iʿ al-Ṣanā’iʿ: 6/489, al-Baḥr al-Rā’iq: 8/355, Ḥāshiyah Ibn ʿĀbidīn: 5/259)
3. Supporting Narration from Ṣaḥīḥ Muslim
In Ṣaḥīḥ Muslim, it is narrated that ʿĀ’ishah (RA) poured water over her head three times.
This narration only mentions washing the head, not the body.
Even if her Mahārim saw her head or ears, there is no prohibition in Sharīʿah, as they were permitted to do so.
4. Practical Demonstration of Water Quantity
According to some scholars, ʿĀ’ishah (RA) did not perform a full ghusl but rather demonstrated the sufficient quantity of water.
Some narrators expressed astonishment over how a small amount of water could suffice for ghusl.
To prove this, ʿĀ’ishah (RA) performed ghusl behind a curtain to show that it is indeed sufficient.
Imām al-Bukhārī included the narration under the heading:
“Bathing with a Ṣāʿ or Similar Amount”, which clarifies the purpose of the demonstration.
5. Cultural Norms of Question and Answer
In cultural norms, when someone asks about a quantity, the answer is sometimes given through practical demonstration.
If ʿĀ’ishah (RA) bathed behind a screen, it does not mean that the questioners saw her.
The narrators themselves explicitly state that there was a curtain between them and ʿĀ’ishah (RA),
❖ thus the objection is entirely baseless.
6. Observance of Ḥijāb and Modesty
According to the teachings of the Prophet ﷺ, covering the private parts during bathing is obligatory.
ʿĀ’ishah (RA) most certainly bathed while clothed or covered, as modesty was intrinsic to her character.
Her intention was solely to clarify a legal matter,
❖ not to do anything inappropriate—especially as she was known for her piety and dignity.
❖ The Modesty and Chastity of ʿĀ’ishah (RA)
The verses of Sūrah al-Nūr were revealed to declare the chastity and honor of ʿĀ’ishah (RA).
The tongue of Prophethood itself praised her and defended her dignity.
Those with corrupt nature and malicious intent will not be satisfied—neither with the word of Allah nor with the guidance of His Messenger ﷺ.
❖ Conclusion
The Hadith regarding the ghusl of ʿĀ’ishah (RA) is not only sound in its authenticity and context, but also reflects the educational responsibility shouldered by the Mothers of the Believers.
All objections against this Hadith are based on misinterpretation and prejudice, and have no foundation in Islamic law, history, or rational analysis.
