First periods are a universal rite of passage for girls. Biologically, menarche indicates the body’s preparedness to ovulate and eventually reproduce. However, the social and cultural significance of this milestone can vary significantly.
In some cultures, such as the Maoris’, a menstruating girl represents the survival and longevity of the heritage and bloodline. Among some Indigenous people of the Americas, the first bleed is the moment when the initiation into the community happens, embodying spiritual connection.
In China, menstruation is believed to hold vast potential for rejuvenating one’s vital essence.
Among Muslims, attitudes towards menstruation vary greatly, shaped by cultural heritage or by the disconnect from cultural lineages caused by colonisation, migration and conflict.
For example, in the United States, where I am from, I can name communities that regularly host elaborate period parties—celebratory galas for girls who are coming of age—much like the early generations of Muslims in Medina.
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And in the same country, I know of communities where women still conceal the fact that they are menstruating by pretending to fast and pray in Ramadan.
To bridge these dissonant understandings of menstruation among Muslim women, we can seek inspiration and guidance from the Holy Quran and the Prophet Muhammad’s biography. They offer a blueprint for reparative and positive period education, which can be a vital tool for ending period shame and abolishing period poverty.
In the Islamic tradition, menstruation enters the discourse as a determinant of rite and ritual. The Quran dictates that menstruating women are relieved of the obligation to fast in Ramadan or perform the five prescribed daily prayers. Sexual intercourse is forbidden at this time as well as circumambulating the Kaaba while performing the Hajj in Mecca.
However, to understand what menstruation meant to the early Muslim community, we can look to the Prophetic tradition, which illustrates how the Prophet Muhammad (peace and blessings be upon him) interacted with menstruating women in his life.
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There is the example of Umayyah bint Qays, a girl who rode to battle with the women of her tribe seated on the Prophet Muhammad’s animal. Her first period appeared unannounced, soiling her garments and the Prophet Muhammad’s luggage, which she was seated beside.
Upon noticing Umayyah shifting in her seat with awkward discomfort, the Prophet Muhammad asked if she had menstrual bleeding, to which she responded affirmatively. She was then gently instructed by her Prophet to take water and salt to clean herself as well as the soiled articles.
When the battle concluded victoriously for the Muslims, a necklace was taken from the spoils of war and placed on Umayyah’s neck by the Prophet himself. She treasured this gift, neither removing it during her life, nor allowing it to be removed from her body in death.
Ease in discussing and acknowledging menstruation is also evident in interactions between the Prophet Muhammad and his wife Aisha. Expressions of tenderness abounded between the two while she was on her period.
She relates that when sharing a meal and drinking vessel, her husband would place his mouth on the place where she ate and drank from. During her menstruation, he would also lay on her lap while reciting the Quran and express intimacy through cuddling and closeness.
During the singular Hajj pilgrimage performed by the Prophet Muhammad after a year of anticipation and longing to fulfil this rite, the Prophet found Aisha despondent. He lovingly inquired if she was menstruating and comforted her by affirming, “This is a matter decreed for the daughters of Adam.”
All of these examples demonstrate that per the Islamic tradition, menstruation is not a cause for despair, sorrow or embarrassment.
While we have the Prophet’s example to look up to and learn from, the reality is that perceptions of menstruation are often shaped by others around us.
Organisations, institutions and schools play a role in menstrual health awareness by offering menstrual health education, access to period products and hygienic facilities for girls to use to change their menstrual products.
However, most of our ideas about menstruation come before a lesson in school. The cycle we know first is the cycle that brought us into being – the bleeding of our mother. How she feels, shifts and lives with her own monthly period serves as an introductory lesson, setting expectations to share or conceal, to slow down or push through, to rejoice or to lament.—Al Jazeera
