Reproductive Health Education: Learning from the Experiences of Prophet’s Hadith

By : Nur Ahmad, M.A.

In Islam, talking about health, cleanliness, purity, safety, and human reproductive sustainability, including talking about sexuality is actually not a strange thing. That is the conclusion after reading some Quranic verses and also studying the books of Hadith, tafsir, and Fiqh (Islamic jurisprudence). One of them can be traced from the verses which expound about the most central issue related to reproductive health that is menstruation and anything surrounds it, also explanation about the domestic ethics and Allah’s praise to His servants who maintain the cleanliness / health of the heart with repentance and the cleanliness / physical purity with purification. Those verses are: 

The context of the above verse is answering the question of the companions of the Prophet about what is permissible and what is not when a female has menstruation and also the condition experienced by menstrual woman. From that verse, it can be understood that the men (husbands) should play an active role in maintaining the cleanliness / purity, health, and comfort of the women (especially in active menstrual age) so that the experience of menstruation will not become a burden, both physically and psychologically, and also sexually, rather it becomes a benefit or brings a wisdom for life in its various forms. Through the revelation of the above verse, the view of the Jews that the menstrual wife should be avoided is corrected (Kathir, 2003). Also the verse straightens that sexual intercourse from behind (anal sex) in the view of the Jews would cause the born baby has cockeyed (ahwal) at that time. The debate among the women of Anshar (Medinan citizens) happened responding this issue and they behaved incorrectly when their husbands were going to come o them from behind based on that wrong view so that this verse was revealed to straighten it. (al-Wahidi 2009) .

Dealing with the above verse narrated by Imam Ahmad from Anas bin Malik that the wives of the Jews when as they were menstruating, were not invited to eat and to communicate or to gather in the house. So the above verse was revealed giving wise guidance. The verse also explains about the permissibility of having pleasure (mubasharat) between husband and wife, as long as not having sexual intercourse that is avoiding it (until the wife has been pure by taking obligatory bathing) as said by the Prophet, peace and blessings be upon him, .. “Ishna’u kulla syai’in illa al-nikah” [do everything, for husband and wife, except sexual intercourse] (HR. Muslim). Even in the narration of ‘Aishah R.A., she said: “Kana Rasulullahi ya’muruni fa’attaziru fa yubaasyirunii wa ana ha’idhun (the Prophet told me to cover myself with cloth then he pleasured me by touching his body to my body, when I was menstruating). HR. Muttafaq ‘alaih (Bukhari and Muslim). 

Similarly, Allah The Almighty makes criteria for His servants who believe and want to achieve successful (al-muflihun)—besides those who are during their prayer humbly submissive (khushu’), those who turn away from ill speech—are those who are observant of zakah, who guard the cleanliness / purity of private parts (from impure thing and impure action), and those who keep their trust, oath and pledge. Those are who will inherit the al-Firdaus (see QS. al-Mukminun, 23: 1-11). Clearly and firmly, Allah mentions the word “furuj” which is often interpreted as genitals or sex, either for women or men. Thereby, the Qur’an obviously puts big attention to the cleanliness and purity.  

Not only the Quran, such explanation also can be found in the book of Sahih Muslim by Imam Muslim (d. 261 AH), the Book firstly talks about the Faith and then about purification [ablution, bathing, menstruation, tayammum, and so on] (al-Naisaburi 2003). A little different from the previous book, the Book of Sahih al-Bukhari by Imam al-Bukhari (d. 256 AH) starts explaining about the revelation, faith, knowledge, and then about purification (al-Bukhari 2004). The more obvious one is the Kitab Bulugh al-Maram min Jam’i Adillati al-Ahkam written by Imam Ibn Hajar al-‘Asqalani (d. 852 H) which becomes the main reference in studying the Hadith of Islamic law. Interestingly, the Book starts explaining about Kitab al-Thaharah (purification) before discussing about prayer, corpse, zakat, fasting, pilgrimage, and so on (al-‘Asqalani 2002). Similarly, it can be found in the books of fiqh, such as al-Fiqh ‘ala al-Madzahib al-Arba’ah the works of Abdurrahman al-Jaziri, Kitab Fiqhus-Sunnah by Sayyid Sabiq.

All the above explanations show that anything related to ablution, purification, and sanctification is considered as the main principle in Islam before implementing other obligatory (mahdhah) religious practices. At least purification is studied after discussing about faith and knowledge in general, before learning about prayer, fasting, and so on. It is because prayer which becomes the main pillar of religion will not be accepted by God, as it is conducted by anyone who does not purify himself yet (by taking self-purification practices when they are impure (hadath); those are istinjak / cleaning oneself with water, washing, ablution, obligatory bathing, and tayammum / ablution using sand or dust correctly). 

Therefore, it seems to be strange if there is anyone who says that talking about something related to reproductive health (although in reasonable proportion and context) is considered as taboo, which is not worth to be talked. Often, a communication between parents and children will be cut off when the conversation has pertained the matters related to the reproductive organs. The same thing happens in formal educational institutions, schools and such. Whereas the discussion or talks (read: education) about health and reproductive rights is actually very human and very necessary for the goodness or benefit of human beings themselves, both at the level of individual, family, or social. It is inherent in human life since birth, infant, kid, adult, and so on. Yet, it should be in accordance with measure and context. Principally, talking about reproductive health (and something related to it) is part of the benefit of religion or in order to achieve a higher benefit, both in religion and world affairs. In this context it is in accordance with the principle of jurisprudence that is maa laa yatimmu al-wujuub illaa bihi fa huwa waajibun (something which causes an obligation imperfect without it then it also becomes obligatory) and Maa laa yudraku kulluhu laa  yutraku kulluhu (whatever which cannot be entirely carried out are not supposed to be entirely abandoned). 

The following Hadiths can be used as the argument to confirm that talking about health and reproductive rights proportionately is permissible and justified. Those some traditions among others are:

1. The Prophet taught us about the cleanliness / sexual and reproductive health with a smooth and polite language as well as measurable as stated in the following Hadith:

2. The Prophet would hear any questions or complaints of his companions, nephew and also his son in law regarding the man who always emits madhi.

3. The Prophet SAW listened to the questions and complaints of women about sexual and reproductive health: 

4. The Prophet answered the question of the companion about the law of touching genitals whether abrogating wudhu (ablution) or not . 

5. The Prophet explained about the obligation for women who dream to take obligatory bathing as stated in the following Hadith:

6. The Prophet taught us about the procedure of bathing and then ‘Aishah R.A., the mother of believers, explained it to other companions as the following Hadith: 

7. The Prophet explained about the procedure to purify the semen on clothing through ‘Aishah, his wife: 

8. The Prophet explained about the procedure to purify the trace of menstrual blood to Asma’ bint Abi Bakr R.A., brother-in-law of the Prophet from ‘Aisha R.A., as stated as follows:

From a numbers of companions’ experiences stated in the aforementioned Hadith, it can be understood that Rasulullah is the teacher and true learner for his wives, companions, sons in law, women who dare to ask or those who are shy. The Prophet Muhammad, peace and blessings be upon him, often shared his knowledge to all the people who want to get an explanation about something. He often asked to discuss lightly or made metaphor in order to be easily understood to clarify something. The model of education or learning carried out by the Prophet to his companions is considered as interactive education, dialogical, and based on one’s experience. It is then possibly regarded as the method of learning or adult education or learning with colleagues.  

At pesantren (Islamic boarding house) and madrasah or Majlis for teaching, indeed the learning about sexual and reproductive health could be conducted in the sense of thaharah learning and so on. Still, it must be ensured to be carried out wisely, by looking at whom we ask to learn, the context of the problem, and surely in accordance with the materials of learning. With dialogical method or telling story on experiences, and also discussing, it is expected that the issues of sexual and reproductive health can be taught properly and effectively. 

Spreading knowledge as an enlightenment of civilization can be realized. Yet it is supposed to avoid or prevent negative impacts / excesses, especially if the methods and materials are not appropriate. This issues should not only be understood among the people of Islamic boarding school / madrasah, even every father or mother needs to know this issue related to thaharah (purification) and also reproductive health in order that the children are able to consult and share this issue securely, including the students (before they get wrong information from irresponsible sources). 

That is a short writing as an opening discourse and dialogue on reproductive health education or learning. Hopefully it is useful. Allahu a’lam bish-shawab. {}

*) The writer is Board Member of the Association of Rahima and lecturer of Islamic Studies at STIE AD Jakarta 

Similar Posts:

• Father Caring for Children: The Hadith Perspective
• Responsibility in Using Reproductive Organ
• Female Ulama in the Prophet’s Hadith Sheets
• Balancing ‘Rights Discourse’ and ‘Discourse Obligations’ in Reproductive Health Issues
• Islam does not introduce female circumcision