‘We aren’t taught about these things when young’: Muslim Women’s Menstrual Health Challenges and Tech-based Solutions

Menstruation is a key moment in a woman’s life: it marks the transition from girlhood to womanhood and influences key health stages, from monthly cycles to pregnancy and menopause. Globally, some 1.8 billion women menstruate every month, experiencing an average of ten years of bleeding over their lifetime. Despite this, only 4% of research and development efforts in healthcare are specifically dedicated to women’s health issues. This gap contributes to limited understanding of conditions disproportionately affecting women, such as menopause, polycystic ovarian syndrome (PCOS), and endometriosis.

In the broader context of the gender health gap, women generally receive poorer healthcare and remain undiagnosed for longer than men, with the UK holding the largest disparity in healthcare outcomes among the G20 nations. This gap is even wider for women from poorer and minority communities, who often face exacerbated health challenges.

For Muslim women, the intersection of reproductive health and faith presents unique challenges. Socio-cultural barriers often make it difficult to openly discuss reproductive health or seek accurate information, particularly from an Islamic perspective. Left wanting, they can grapple with stressful questions: “When, Islamically, is the ‘end’ of my period so I can resume prayers or fasting?“; “How do I manage unpredictable cycles due to contraceptive use, miscarriage, menopause, or conditions like PCOS or endometriosis?“; “How can I effectively manage my Ramadan fasts?“; and “How can I develop my understanding of physical, mental, and sexual health, while upholding my religious values?”

This is a particularly striking paradox: the Islamic tradition has long recognised menstruation as a divine, biological, and natural reality. The Prophet Muhammad ﷺ, whose character embodied mercy and love towards all believers regardless of age, race, or gender, exemplified this understanding and offered a channel for women to ask questions openly.

This is why Taahirah commissioned Muslim Census to conduct a comprehensive survey involving 646 Muslim women aged 18-65+. Many popular menstrual tracking apps offer features like symptom logging, period tracking, and health-related articles. However, they often face challenges, like data privacy concerns, and embedding societal assumptions (such as idealising the reproductive body and hypersexualisation) that overlook faith-based needs.

Taahirah’s primary goals were to assess the level of women’s health education, identify common barriers, challenges and concerns, as well as to understand the methods women used to track their cycles. Based on these insights, Taahirah, a movement leading Muslim women’s health with Islamic FemTech, aims to bridge this gap by developing a tailored app that supports both Muslim women’s health and religious obligations through every life stage. The app incorporates features such as: precise cycle tracking that aligns with the Islamic principles (fiqh of ḥayḍ) and health; fasting made easy with scheduling, reminders, and tips; daily health and faith-based insights aligned with the woman’s cycle; and access to a library of trusted educational resources across all Islamic schools of thought (madhāhib). Though, the Taahirah vision does not stop there; the aim is to develop innovative tech solutions that support Muslim women’s health, through every life stage.

A Prophetic approach

Honouring the womb is written in the timeless revelation of the Qurʾān — almost every chapter begins with the names of God, Ar–Raḥmān and Ar–Raḥīm, which share a root with the Arabic word raḥm (womb), signifying compassionate mercy. The Qurʾān itself highlights this connection in Sūrah An-Naḥl:

“And Allah brought you out of the wombs of your mothers while you knew nothing, and gave you hearing, sight, and intellect so perhaps you would be thankful.” [16:78]

This mercy was demonstrated by the Prophet Muhammad ﷺ, often referred to as the Walking Qurʾān, through his interactions with menstruating women.

The Prophet ﷺ extended tenderness to his wife ʿĀʾisha (Allah be pleased with her) while she was menstruating. In contrast to the customs of other communities which distanced themselves from menstruating women, considering them polluting and unclean, he ﷺ continued to drink from where she drank and eat from where she ate as a sign of affection and intimacy. He ﷺ would also lay his blessed head on her lap while reciting the Qurʾān.

Moreover, the Prophet ﷺ guided his companions on how to interact with menstruating women, modelling noble behaviour through his own example. His actions clearly demonstrated that menstruation is a natural and divinely decreed part of life, not something to be viewed as a curse or punishment. Notable instances include comforting ʿĀʾisha (Allah be pleased with her) when she was distressed about menstruating during Ḥajj, saying, “This is a matter Allah has decreed for all the daughters of Ādam,” while encouraging her to continue fulfilling the other rites of Ḥajj, except for ṭawāf (circumambulating the Ka’bah).

The Prophetic path does not ask women to deny their natural state, but to embrace it. For example, during menstruation, while prayer and fasting are lifted out of Allah’s ﷻ mercy, women are still in a state of loving obedience. By refraining from these acts, they submit to His commands just as they do when fulfilling them. During this time, women can still engage in other forms of worship, like making duʿāʾ (invocation), seeking knowledge, giving in charity or intending rest as worship.

Menstruation, therefore, is a sacred blessing and responsibility. When viewed through the lens of the Qurʾān, menstruation (ḥayḍ) and postpartum period (nifās) are understood as opportunities to connect with Allah ﷻ. Though Islamic scholarship has candidly discussed this subject for 1400 years, sadly, many modern Muslim women still face discomfort when addressing menstruation and related health issues.

Faith-based guidelines

For young girls, menstruation signifies the beginning of their responsibility to observe worship according to Islamic laws (Sharī’ah). For women, it is a recurring aspect of life that influences both their religious practices and daily activities. The general principle is that certain religious obligations are lifted during periods of valid bleeding, though interpretations may vary across different schools of thought. For Muslim women to navigate their religious and health-related responsibilities effectively, they must understand the Islamic rules that govern menstruation (ḥayḍ) and post-natal bleeding (nifās).

Islamic law, or fiqh, provides guidance on menstruation in Islam. The fiqh of menstruation defines the duration of the menstrual phase, which can vary across different Islamic schools of thought. For instance, a woman’s menstrual cycle may vary in length, averaging 3-8 days of menstruation and 21-35 days between cycles. These fluctuations are normal as long as they fall within the limits established by Islamic law (Sharī’ah). In the Ḥanafī school, menstruation is defined as lasting between 72 and 240 hours. If a woman bleeds beyond 240 hours (or 10 days/nights), the excess days are considered non-menstrual vaginal bleeding. Once a woman is deemed no longer menstruating according to her legal jurisprudence, she resumes her obligations of praying and fasting. Similarly, for postpartum women, the start of nifās is defined as when “most of the baby” has been delivered. During this time, a woman cannot fast, pray, or engage in sexual intercourse until the bleeding ends, or up to 40 days, whichever comes first. If there is no post-natal bleeding, she must perform ghusl and begin praying immediately.

Hygiene, cleanliness and purification are central to Islamic practice. Ghusl, meaning “ritual bath” or “major ablution”, involves using water to cleanse the entire body in preparation for resuming worship. It becomes obligatory under certain conditions, such as after sexual intercourse, the discharge of semen, menstruation, or post-natal bleeding. Knowing when a menstrual phase is complete is crucial for knowing when to perform ghusl.

Benefits of tracking your cycle

Muslim women are heavily encouraged to use calendars, notebooks or tracking apps to stay on top of their cycle. This practice can help guide behaviour related to menstrual health and participation in religious practices.

Tracking one’s cycle also has medical benefits: understanding a cycle’s stages and average length can help predict the next period and manage physical, emotional, behavioural, and cognitive symptoms. This knowledge can help a person to feel more in control and less likely to be caught off guard by her next period. Tracking ovulation can aid in understanding fertility, which is essential for those planning to conceive. The menstrual cycle also serves as a direct indicator of overall health: irregular or heavy periods may signal underlying health conditions, and by keeping detailed records, women can provide valuable information to healthcare providers, facilitating better care.

Keeping a detailed record of the menstrual cycle not only aids in personal health management but also drives the development of innovative health solutions for women. While modern technology has yet to fully integrate medical and religious practices, this is exactly what the team at Taahirah is working to achieve.

Aims & methodology

The aims of this report are threefold:

1. to shed light on the current state of education on women’s health within the Muslim community;
2. to identify gaps and barriers; and
3. to propose recommendations, in alignment with Islamic teachings, for improving health education.

By addressing these knowledge gaps, we can better support Muslim women in managing their health and fulfilling their religious obligations, while being respectful and inclusive of their values.

This study was conducted among 646 Muslim women aged 18 to 65+ from both the UK and abroad. Survey responses were collected over a two-week period from 24th December 2023 to 7th January 2024. The majority of responses were obtained via the Muslim Census’s subscriber list, while remaining responses were gathered through Taahirah’s outreach.

The survey aimed to capture a broad representation of the Muslim community and included both closed and open-ended questions. These questions covered a wide range of topics related to menstrual and menopausal health within an Islamic context. Respondents were asked about their demographic information, confidence in their knowledge of Islamic teachings on women’s health, sources of Islamic education, and their practices and challenges related to tracking menstrual and menopausal symptoms. Specific questions also addressed the barriers they face in seeking education and their preferences for features in menstrual and menopausal tracking apps.

While we hope the sample is broadly representative of the Muslim community, there were some challenges in the data collection process. The survey was distributed exclusively in English via online platforms, which may have limited participation from non-English speakers or those without reliable internet access. As a result, the findings are more reflective of the experiences of English-speaking Muslims with internet access. Although most respondents were from the UK, the survey was also open to Muslim women from other countries to capture a broader perspective. To ensure diversity, respondents came from various ethnic backgrounds and life stages, including menstruating women, women using contraception, postpartum mothers, and menopausal women. Despite our efforts, we recognise that some voices may still be underrepresented, and future research could address these gaps.

Survey findings

Our findings reveal a significant gap in confidence regarding menstrual health in relation to Islam. While 8% of respondents report not being confident about their general knowledge of Islam, this number rises to 13% when specifically asked about menstrual and menopausal health. This highlights a need for targeted educational efforts in this area.

Seeking information

Muslim women use a variety of traditional and digital sources to seek knowledge about menstrual health within Islam. Our findings reveal that:

• Websites are the most popular source, used by 58% of respondents,
• Qualified Islamic teachers are consulted by 49% of women,
• Family or friends serve as a source of information for 42%,
• Books and Islamic classes are used by 25% of respondents each, and
• Social media is the least popular source, with only 18% citing it.

There are notable age-related differences in how women seek knowledge. Younger women (18-24 years old) are less likely to rely on family and friends, with 1 in 4 leaning towards social media as a source of health information instead compared to just 9% of women aged 45-54.

Despite these varied sources of information, the majority of women (55%) reported difficulty in finding trusted information about menstrual health within Islam.

Varying confidence levels

The survey results indicate varying levels of confidence among Muslim women concerning menstrual and menopausal health within Islam. Menopausal and post-menopausal women generally feel less confident than menstruating women, both in their overall knowledge of Islam and specifically in matters related to menstruation and menopause. When addressing menstrual health within Islam, 14% of menstruating women and 28% of menopausal women report low confidence.

In contrast, women who are using contraception, postpartum, or pregnant reported feeling more confident overall. Although none of these women expressed a clear “lack of confidence” per se, some did express uncertainty about specific rulings, such as those concerning irregular menstrual cycles. Notably, 25% of women over 45 reported low confidence in understanding menstrual and menopausal health, compared to 17% of women under 45.

Cultural taboos & barriers

Cultural taboos were cited by 34% of women as a barrier to seeking information actively. One respondent shared, “I find it challenging that periods are viewed as taboo and something you must hide.” Younger women are more likely to cite cultural taboos as a barrier than middle-aged women (43% of 18-24 year-olds vs. 24% of 45-54 year-olds.

Many women struggle to differentiate between cultural practices and Islamic teachings regarding menstruation. “It’s hard to know what is Islamic ritual versus cultural practice. There is a need for clarity on the do’s and don’ts,” one woman mentioned.

Others highlighted the detrimental impact of misinformation:

“The stereotypes and lack of understanding in our community are sad and damaging.“

“There’s so many questions you end up having. Is it true you have to wash all clothes you wore during your periods – does this go from undergarments all the way to jackets? I think it is that which is soiled, but old wive’s (sic) tales end up mixing in with what Islam says”

Discussing menstrual and reproductive health with male family members or male healthcare providers can pose a significant challenge. One respondent noted, “I would be grateful for more guidance on how to navigate discussing topics related to menstruation around or with male family members. I feel it is a very taboo topic and I frequently see my own mother at a disadvantage because of it.”

Conflicting information & access to knowledge

The lack of access to scholars, particularly female scholars, was highlighted as a key issue. This theme recurred throughout the survey responses on barriers and suggested solutions. One woman noted, “Finding women scholars to reach out to is challenging.” Another shared: “[I’m] not sure who to ask. I feel like in some communities there isn’t a culture of getting to know your local Imam or equivalent, so [you] have to resort to asking less qualified people and/or online websites.“

One respondent expressed difficulty in finding information on specific issues such as spotting during Ramadan, adding her reservations that most educational resources are produced by men: “The intricacies of a woman’s body are quite hard to be explained by a male who hasn’t experienced certain things before.”

The need for consistent and reliable information is evident. 40% of respondents were unsure about how to recognise the end of their periods and how to manage spotting or different coloured discharge. One participant said, “I’ve had irregular periods and received conflicting advice from scholars and research on what constitutes a period and when to pray.“

One woman shared, “when I was younger, knowing the rulings on discharge would have been very helpful to me, as I had some deep misconceptions.” This lack of formal education often leaves women relying on individual efforts and online research. One participant stated, “It’s not something I’ve been educated on; education has been individual-led with online research.“

One participant expressed frustration with the lack of accessible information, stating,

“I don’t feel like the information out there is easy to find. We aren’t taught about these things when young, so when we go through them, we’re unsure what to do and where to find information.“

Questions and concerns

Muslim women’s experiences reveal a significant gap in understanding and confidence regarding menstrual and menopausal health within Islam. The survey highlights a broad spectrum of questions and concerns.

Pregnancy and post-partum

Many Muslim women expressed uncertainty about various aspects of pregnancy, childbirth, and postpartum care, particularly concerning their religious obligations. Women are often unsure of the duration of postpartum bleeding, when their periods will resume after childbirth and what practices to follow during this time. This confusion extends to the correct practices following a miscarriage, including when to perform ghusl and how it affects their prayers. One respondent mentioned, “I did not know the rulings around miscarriage bleeding and ṣalāh and could not find reliable information online.” Similarly, another asked, “What to do when having a miscarriage and when to make ghusl post-childbirth?“

This highlights the need for accessible, trustworthy resources to support women in understanding and managing their health within an Islamic framework.

Contraception

Questions about contraception and its impact on menstrual cycles were common. There is a need for clear guidance on the different methods of contraception and their permissibility in Islam. One respondent said, “Not too clear about different contraception methods and if contraception is allowed.” Additionally, women are unsure how to treat withdrawal bleeding caused by contraceptive pills. “I’ve asked a qualified scholar I trust (also a GP) about whether to pray during withdrawal bleeding from the pill – as it’s not technically menstruation – and he said to count it as a period. There is some conflicting information online,” shared another participant.

Worship and Qurʾān recitation

A significant portion of the questions revolved around the permissibility of worship practices during menstruation, such as reading the Qurʾān, making ṣalāh, and entering mosques. One respondent wanted to know, “What duʿāʾs can you read while menstruating? How and if you can recite Qurʾān during your period?” Another area of concern is managing religious obligations during important events like ‘Umrah or Ḥajj. One woman asked, “Going to ‘Umrah or Ḥajj – what to do if menses start before or during rituals?” Additionally, there is confusion about making up missed prayers once menstruation ends. “If I make ghusl at Maghrib time and begin to pray from then, do I have to make up Fajr, Ẓuhr, and ʿAṣr?” asked one participant.

Identifying the end of menstruation

Women reported challenges in distinguishing between different types of discharge and knowing when their period has ended, which affects their ability to perform ghusl and resume prayers. Determining when a period has officially ended can be difficult, especially with spotting or irregular discharge. One participant explained, “The few days after menstruation, some women experience spotting or different coloured discharge. It isn’t obvious whether it’s part of their period or not. Therefore, it’s difficult to determine when to do ghusl and pray.” Conflicting advice from scholars and a lack of clear guidelines make managing irregular periods challenging. “I’ve had overly long/irregular periods and received conflicting advice from scholars & research on what constitutes a period/when to pray,” shared another respondent.

There is also uncertainty about how to manage spotting during Ramadan and when to resume fasting and prayers. “How to deal with spotting during Ramadan? I never know when it’s okay to start fasting again or when to resume prayers.”

One participant heavily detailed the difficulty she faces:

“The ending of a period is like a gradient. I find that there isn’t much information out there for English speakers. You are told that once you see the signs of purity, that this means your period has ended. However, it’s hard to know just how often to check yourself in a day. Towards the end of the period, istinjāʾ usually washes off any sort of brown discharge, so a common conundrum I’d encounter is that I’d check before going to the toilet, and afterwards too. I’d perceive the dryness after istinjāʾ as a potential sign of purity, even though I’d know I’d get more coloured discharge afterwards because the only reason I’m dry is because I washed it away. Logically, this conclusion seemed incorrect, but at the same time I really wasn’t sure. I didn’t find peace of mind till (sic) I was advised to only check only once before the end of each prayer time. This removed the nuance for me. Emphasis needs to be put on how to tell when one’s period has ended, and started; because the start can also be an unpredictable gradient.”

Hygiene and menstrual management

Concerns about hygiene and purification during menstruation were also prevalent. Women seek guidance on period habit tracking, purification rules, and the proper way to take ghusl after menstruation. One respondent wanted guidance on, “[t]aking care of one’s cleanliness during menstruating, cleaning stained garments, and the proper way to take ghusl after menstruation.“

The use of medication to control menstrual cycles and manage symptoms is another area where women need more information. Questions asking for help identifying “[t]he types of medication we can use to help with the pain/flow and also what kinds of things we can use to stop the flow, i.e., pads, tampons, menstrual cups” were common.

Reproductive health conditions

Many Muslim women deal with conditions like polycystic ovarian syndrome (PCOS) and endometriosis, which can significantly impact their lives. A respondent shared her struggle:

“It’s very challenging explaining my conditions. I have lived with polycystic ovarian syndrome and endometriosis for over 34 years. I am still astounded at how little other[s] support or empathise with other Muslim sisters who live with these conditions. Many have laughed, belittled, and shown very little sympathy for me while I have struggled on a daily basis with these conditions.”

In relation to sexual health, another added:

“Before I got married, nobody had told me about conditions like vaginismus. My only exposure was through social media.“

Menopausal health

Respondents expressed a need for more information on how menopause is addressed in Islam and the specific challenges faced during this stage of life. One respondent noted, “Menopausal-related teachings are entirely unknown to me; they were never really covered by teachers. May Allah guide me to knowledge, Ameen.” Another highlighted the difficulty of determining when to perform ṣalāh during menopause: “During menopause, one of the symptoms is irregular periods. It was difficult to determine when I can perform istinjāʾ, especially when the period is not fresh blood.“

The need for community support and education about menopause is also significant. One participant shared her experience:

“I did some research on menopause to get a better understanding and discussed it with other women. There was no clear understanding, especially concerning the different schools of Islam. Educating my husband and son about menopause symptoms such as mood swings was also challenging.“

What’s the solution?

Addressing barriers

To overcome the barriers faced by Muslim women in accessing reliable information about menstrual health within Islam, several solutions have been suggested by the respondents. A significant majority, 64%, favoured the creation of accessible educational content available in both digital and in-person formats. This indicates a strong demand for resources that can be easily accessed and understood by women from diverse backgrounds. Additionally, 57% supported community-driven initiatives and changes, while 39% valued open circles of knowledge and discussion to mitigate these barriers.

Younger women are more inclined to use mobile apps for tracking their menstrual cycles, with usage rates differing significantly across age groups: 71% of women under 35 use apps, compared to 41% of women aged 35-44, and 25% of women aged 45-54.

Technology for health management

It is clear that Muslim women are increasingly using apps to track their menstrual and menopausal health:

• 82% of menstruating women regularly track their symptoms.
• Only 40% of menopausal women do the same.
• Two-thirds of those who track use apps to monitor their cycles.

However, 85% believe that current apps do not meet their Islamic needs. These figures highlight a significant gap in the market for tracking tools that align with Islamic values.

Menopausal women tend to prefer traditional methods, with 40% using a calendar and 23% using pen and paper. This indicates a potential area for developing more intuitive and culturally sensitive digital tools for health tracking.

Valued features in tracking apps

Menstrual tracking applications offer users the opportunity to monitor periods, understand their bodies, engage with other women on health and wellbeing topics, and learn about overall health and wellness.

However, for Muslim women, menstruation is intricately linked to their spiritual practices, adding a layer of motivation for menstrual cycle tracking that extends beyond health.

For respondents, the most important features in an Islamic tracking app would include:

• Tracking missed obligations: 72%
• Monitoring the start and end of the menstrual cycle: 60%
• Identifying periods of purity, menstruation, and irregular bleeding: 57%

These features help women to stay aligned with their religious practices while managing their health.

Respondents appreciate the ability to look back and see patterns in their menstrual cycles, which helps in planning and understanding their health better: “I can see where I’m at within my cycle so if I experience changes in my mental or physical state, I can track whether my cycle is a factor in this.”

Many use apps to see “how long my cycle is and how many days in between cycles”, but participants also emphasised other advantages. This includes planning benefits (“I can plan my schedule accordingly”), nutritional advice (“they provide lots of useful information around my cycle such as diet ways to manage symptoms”), monitoring pain levels and emotional state (“it helps me understand myself better in terms of mood and habits”) and predicting ovulation days, which can assist with pregnancy planning and managing symptoms. Convenience is a large part of appeal of such apps: they are “simple and easy to use”.

Fortunately, Taahirah is incorporating these essential features, which is discussed in more detail later.

Criticisms of current apps

Many noted a lack of features that align with their religious and cultural needs. A common sentiment among respondents was the desire for an Islamic version of tracking apps. One woman expressed,

“I do wish that an Islamic version of such apps existed, allowing you to track prayers, reminders about ritual purity, etc.”

Another respondent added, “It’d be nice if there was an app like Clue that alerted you when you had to start and stop praying based on the madhab you follow and your personal cycle data.“

Additionally, there were concerns about the content and functionality of existing apps. Most respondents reported feeling uncomfortable with sexual content and advertisements in conventional health tracking apps, finding them inappropriate and irrelevant to their needs: “As a single Muslim woman, I find the ‘Have you had sex today?’ part annoying when tracking your symptoms. Why would you ask that?“, said one respondent. This sentiment was shared by others: “Unfortunately, Flo is extremely inappropriate and has so much distracting sexual content!” Another remarked:

“As it is an un-Islamic app, it gives advice and has content that doesn’t align with Islam. So I have to use the app only for tracking and leave the rest. The rest of it opens a door to fitnah (difficulty).”

Suggested improvements

The intersection between health and religious practices remains relatively under-studied. However, researchers do highlight the pivotal role that factors like age, gender, ethnicity, and religion play in shaping how individuals interact with technology. In the context of self-tracking, experts recommend that designers and researchers consider social and cultural factors to create innovative designs that cater to underserved communities and address social inequalities.

Inclusive design practices that respect and incorporate religious and cultural values are essential. Researchers in 2019 proposed that design should not only solve problems but also help people achieve their goals and express their identities. This approach, called “designing for advancing,” allows underrepresented groups to voice their needs and ensures that products reflect their unique identities.

Participatory design methods should also involve collaboration with Muslim women and other faith-based groups to ensure the app aligns with their needs. This includes educational resources to address knowledge gaps, such as managing spiritual disconnection during menstruation and understanding purification rituals.

There is a strong desire for features that cater to the Muslim faith, including prayer times, purity reminders, and religiously-sensitive health information. “Super interested to have an app that would give some Islamic insight to periods – what we are allowed/not allowed to do,” shared one user. Other suggestions cover broader health education and privacy concerns.

These are exactly the features Taahirah has taken on board and is actively implementing in its app, ensuring that it meets the unique needs of Muslim women while maintaining the highest standards of privacy and usability.

Conclusion

Our findings reveal some of the unique needs and challenges faced by Muslim women, including the lack of accessible, faith-consistent information and cultural taboos. Integrating Islamic teachings with modern technology offers a promising way to address these gaps.

This is where Taahirah steps in. As the first all-in-one Muslim women’s health app, Taahirah blends FemTech innovations with Islamic guidance. The app provides accurate period tracking, symptom logging, personalised insights on health and faith; it also helps users prioritise outstanding fasts with customised reminders and tips, ensuring effective management of fasting schedules throughout the year. Last, but not least, the app includes a comprehensive library that offers users a wide range of resources, such as infographics, diagrams, and FAQs. These materials provide faith-informed perspectives on key health topics, including menstrual, sexual, mental, and physical health, as well as hygiene, lifestyle and nutrition, across all schools of thought. Our commitment to providing research-backed and expert-written content ensures reliable, faith-consistent advice every step of the way.

Driven by lived experiences and a desire for more than what generic health apps could offer, Taahirah is pioneering a future where innovation meets inclusion. Designed for all Muslim women, Taahirah supports each user throughout her menstrual health journey—from her first period and beyond.

Stay connected

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If you have any feedback or are interested in contributing to our future reports or blog posts, please contact us at contact@taahirah.health. We welcome your insights and contributions.

Acknowledgments

This report was edited by Imaan Irfan. Imaan studied English at the University of Cambridge and contributed to Varsity, the university’s student newspaper. She has worked as an editorial assistant at Fictional Frontiers and shadowed a PA reporter covering the Grenfell Inquiry. A three-time winner of the Young Muslim Writers Awards for poetry and prose, Imaan is currently with Prospect Magazine for six months, supported by the Aziz Foundation.