Features
Managing excruciating pain during ovulation and menstruation
This is a subject area I am not well vexed in because I am not a gynaecologist, neither am I a medical expert or a trained nurse who deals in issues related to women’s health. I am only a simple and common journalist, but with curious and inquisitive mindset who always wants to probe into issues involving all spheres of national life. It can be politics, education, agriculture, sports, corruption, graft, family planning, mining, forestry, oil and gas extraction among other subject areas of the economy, that need to be highlighted for the benefit of the entire citizenry. Therefore, the medical experts, should pardon me if I am not able to delve deep into the subject area, I have chosen to write on.
RESEARCH INTO
UNFAMILIAR AREAS
Many of my readers and patrons will ask me this vital question; You have admitted that you are not familiar with the subject area you have chosen to write on, why then, do you have to waste your time and energy to thread on that path? They, may be rightly so in asking me that question, but as a trained journalist, you have to muddy through the waters and research into unfamiliar areas and present the facts as they should in your write-ups.
My interest in this very topic, “Pains during ovulation and menstruation” was premised on the ground that I recently visited a male friend of mine, (the location of which I will not disclose in this article) whose wife was experiencing severe and excruciating pain in the abdomen at the time of my visit. Realising the condition of the woman and being so inquisitive, I decided to engage my friend (her husband) in a short conversation about what was going on with regards to pain by the lady. It was in our conversation that he told me point blank that, it was a regular monthly feature for her during her ovulation and menstruation. I felt bad for both of them. I lost my wife so many years back and even when she was alive, I did not witness such a situation from her.
BAD AND PAINFUL EXPERIENCE
The bad experience I witnessed from my friend wife’s condition, compelled me to delve into that subject area by doing a bit of research work to establish the causes of pains during ovulation and menstruation among women and probably the antidote.
To the lay man or woman on the street, menstruation or what is commonly referred to as period, is the bleeding that occurs after ovulation, if you don’t get pregnant. During menstruation, blood mucus and tissue flow out of the cervix and vagina each month. Ovulation, on the other hand is when the egg is released from your ovaries to be fertilized. In an average, 28-day menstrual cycle, ovulation typically occurs about 14 days before the start of next menstrual period.
LUTEAL PHASE OF MENSTRUATION
The luteal phase of the menstrual cycle starts when the eggs have been released during ovulation, so around 14 days before your period starts, the eggs leaves behind its shell which starts to produce progesterone to hold the lining of the uterus mature. In the medical world, menstruation happens when an egg that is released from your ovary is not fertilized, so the uterus sheds its lining. In view of this, you cannot technically menstruate without ovulating. However, you can still bleed and experience your period without ovulating.
Your menstrual cycle begins on the first day of your period and continues up to the first day of your next period. You are most fertile at the time of ovulation which usually occurs 12 to 14 days before your next period starts. A girl can get pregnant during her period. This might happen when a girl has bleeding that she thinks is a period, but it is bleeding from ovulation. A woman’s ovulation cycles can vary so it is statistically possible, she can become pregnant while on her period. While pregnancy is less likely in the earlier days of her period, the chances increase in the later days.
ONE-SIDED PAIN IN LOWER ABDOMEN
Some women get one-sided pain in their lower abdomen when they ovulate. It happens about 14 days before your period, when an ovary releases an egg as part of the menstrual cycle. Once ovulation occurs, your eggs travel through your fallopian tube and it is in your tube that your eggs meet the sperm for fertilization. If conception occurs, the fertilized egg travels down your uterus.
During your menstrual period, your uterus contracts to help expel the lining. Hormone-like substances (prostaglandins) involved in pain and inflammation trigger the uterine muscle contractions. Higher levels of prostaglandins are associated with more severe menstrual cramps. Having painful period is a condition called dysmenorrhea. It is the most commonly reported menstrual disorder.
More than half of menstruating women report pain. While painful periods themselves may not be linked to fertility issues, some of the causes behind the pain are associated with infertility. Some of these conditions can get worse over time which is why getting diagnosed and treated early is important.
CONDITIONS THAT
CAUSE PAIN
Conditions that cause abdominal pain during menstruation and also impact negatively on fertility include endometriosis, fibroids, ovarian cysts and pelvic inflammatory diseases. It appears that not all women experience pain during menstrual periods, some may have theirs easy and smooth sailing while that of others can be unbearable.
Like I stated earlier, I am not an expert in that field and therefore, I cannot say much about the subject but at least my little research on the subject will be of interest to my readers and patrons, especially women, more importantly the adolescent girls who may not understand the causes of this painful menstruation.
TEACHING OF HEALTH SCIENCE IN BASIC SCHOOLS
I will advocate the infusion of this particular subject area in the curricula from the Junior to Senior high schools, so that the female child is kept abreast of issues relating to the emergence of pregnancy from infancy to adulthood in order to avoid lifestyles that will inhibit their future and progression.
We need to intensify the teaching of health-related issues in our educational institutions especially at the lower level as it is done in the case of health and applied science in our tertiary institutions because children in their formative years, can pick up easily on what they are taught as they progress to the higher level in their education.
We have to use textbooks or open discussions to create awareness about menarche. Social support includes, providing moral support to girls and spreading knowledge to other sectors of the population so that menstruating girls are not treated as outcasts. Giving the multiple challenges women and adolescent girls face, it is evident that promoting menstrual hygiene management is not only a sanitation matter. It is also an important step towards safeguarding the dignity, bodily integrity and overall life opportunities of women and girls.
MENSTRUAL HEALTH MANAGEMENT
Menstrual health management is a critical component of reproductive health and an important entry point for adolescent sexual reproductive health programming. Factual information on mental health management and puberty is part of the school curriculum and the capacities of teachers are built to teach these issues with comfort.
There is the need for us as a country to intensify and highlight the importance of good menstrual hygiene on May 28 each year, a day designated as Menstrual Hygiene Day which is celebrated across the world.
Contact email/WhatsApp of author:
ataani2000@yahoo.com 0277753946/0248933366
By Charles Neequaye
Three days into her work with us, Kwakyewaa became an indispensable member of our team, and our contractors were very pleased with her. She gave them advice on the placement of electrical fittings.
She also contacted a couple of paint specialists and, after joining them to test their quality, we chose their products, which saved me a very substantial amount. On the evening of the third day I drove her home’.
‘Kwakyewaa, we have been so busy we haven’t had the chance to chat’.
‘Yes indeed. I have been hoping we could talk. But why don’t you have your say first’.
‘Okay. The first thing I would like to say is actually a question, and I hope you don’t mind my asking’.
‘Certainly not. Please go ahead’.
‘Well, I, I am really enjoying working with you. You have done quite a lot for us, and I really appreciate that. But I mean that on the personal level, I like being with you, and I wish, er ………….’
‘I like being with you too, apart from the fact that I respect what you are doing, and I wish I could do this on a regular basis. But what about the fact of your relationship with Abena? Even though your relationship is practically over, would it not look funny that within a short time of ending the relationship you quickly grab her cousin?’
‘She’s your cousin, not your sister. And she’s already started a new relationship. Moreover, she doesn’t have any respect for me. You’ve heard the disparaging things she’s being saying about me’.
‘She’s obviously being influenced by Jennifer, but I would have thought that she would at least reflect a little before believing them’.
‘You went to Tech, so you know that this type of thing is common, even though it’s boys who indulge in it. It’s called ‘Takashi’. If you want a girl and you are not confident of winning her normally, you tell her false stories about the guy she’s going out with. Most of the time it doesn’t work, but in this case it has worked. It’s almost funny’. I stopped in front of her home, and just as I was driving off Esaaba called me.
‘David, Mom would like a word with you’. So I locked the car and went in with them.
‘My son David. I learned yesterday that you and Abena have ended your relationship. I wasn’t pleased to hear it, because you know that I have come to regard you as my son. I heard Esaaba and Abena arguing, and when I asked them they said it was due to her decision to stop seeing you. Abena is adamant that she will not change her decision, and in fact she has started going out with another person. So what can I say? I’m glad that you have not stopped coming here, because I want to see you here regularly’.
‘Don’t worry at all Mom. I will be very regular here, and you can always call me whenever you need me’. ‘Thank you, my son. Now, the second thing. I hear Kwakyewaa has started helping you at your office. I also hear that in addition to your job with the EU, you have a big company. I really admire you. You are so humble and hardworking’. ‘Mom, let me tell you this. Kwakyewaa has been extremely helpful to us. She has already made a lot of difference in our work. I am really sorry that she will have to return to France in ten days’ time’. ‘
Ah, but I thought you said you will not allow me to go back. Have you changed your mind? I am thinking of staying for a while’,
‘Ei, Kwakyewaa!’ Esaaba said. ‘What will your parents say? You want to stay for how long?’
‘Mom’, my parents are in London, and I have been in France on my own for two years. I believe that what I’m doing with Bernard is really useful. I’m not even thinking about money. I will stay for a month or two, maybe even three’.
‘Let me correct you there. You will not work for us for one day without being paid. Now, tomorrow, I will take you to my other site, and show you what we are doing there. Then you can take a good decision. For now, Mom, we have something to discuss. Goodnight’.
‘Okay madam Kwakyewaa’, I said as we walked to my car, ‘will you give me a chance? I have really developed feelings for you, and I believe we can get along together. I can assure you that I have nothing to hide, and ……………’
‘You don’t need to talk much. I accept. Unconditionally. Let’s go and take a look at the site tomorrow’.
She called me fifteen minutes after I left their house.
‘David, I’ve told Esaaba. She’s very surprised, and very excited. So it’s official now. She wants to talk with you.
‘Bernard, do you know how I will call what you’ve just done? It’s a smooth transfer, within the same family. Congrats, I’m happy for you’.
These legal provisions strongly resonate with Islamic teachings on the protection of the vulnerable, particularly children and victims of abuse.
The Prophet Muhammad (pbuh) emphatically condemned all forms of exploitation and injustice. He said: “Allah will be against three persons on the Day of Resurrection… one who sells a free person and consumes his price” (Ṣaḥīḥ al-Bukhārī). This Hadith directly condemns practices akin to human trafficking, where individuals are commodified for profit.
Additionally, the Prophet (pbuh) stated: “Whoever does not show mercy to our young ones… is not one of us” (Tirmidhī), underscoring the obligation to protect children from harm. These teachings reinforce that exploitation, abuse, and coercion are grave sins in Islam.
Synthesis
While Ghana’s legal frameworks are robust and aligned with both international standards and Islamic ethical principles, the implementation gap remains the primary challenge. Bridging this gap requires not only strengthening legal enforcement but also integrating ethical, religious, and community-based mobilization to reshape societal attitudes and enhance vigilance against trafficking.
The Strategic Role of Religious Leadership
Religious leaders occupy a uniquely influential position within society, functioning not only as spiritual guides but also as custodians of moral order and social cohesion. They command significant social capital, derived from deep-rooted trust, legitimacy, and continuous engagement with community members. In many contexts, they are perceived as intermediaries between the divine and humanity, entrusted with overseeing critical life events such as childbirth, marriage, burial rites, and conflict resolution. This positions them as indispensable actors in shaping both private conduct and public morality.
Theoretical Significance
Within Islamic sociology, religious leaders act as norm entrepreneurs, shaping:
• Moral consciousness by interpreting religious texts in contemporary contexts
• Social norms by defining acceptable and unacceptable behaviour
• Behavioural compliance through moral persuasion and spiritual accountability
Their authority extends beyond ritual functions to influencing socio-political attitudes, making them key agents in combating systemic injustices such as human trafficking.
Why religious leaders are vital in combating human trafficking
Trust and Legitimacy: Communities are more likely to accept guidance from religious leaders than from state institutions alone.
Grassroots Reach: Regular gatherings (e.g., Friday prayers, naming ceremonies, officiating marriages and burial services) provide direct access to large audiences. Religious leaders have access to the entire communities through the roles they play in societies.
Moral Framing: They can redefine trafficking not just as a crime, but as a grave sin (ḥarām), thereby strengthening deterrence.
Cultural Influence: They shape attitudes toward family decisions, migration, and child welfare key entry points for traffickers.
Conflict Mediation Role: Their involvement in family and communal disputes enables early detection of vulnerability and exploitation risks.
Practical Interventions
Normative Reframing
Clearly articulate human trafficking as a severe violation of Islamic principles, emphasizing accountability before Allah.
Sermonic Advocacy (Khutbahs)
Institutionalize anti-trafficking education within sermons, linking scriptural teachings to contemporary realities.
Community Surveillance and Early Warning Systems
Encourage congregants to report suspicious movements or deceptive recruitment practices, fostering collective vigilance.
Imamship Counselling and Family Guidance
Imams provide advisory support to families, particularly in rural areas, to resist false promises of employment or education.
Intersectoral Collaboration
Build partnerships with government agencies, NGOs, and international organizations such as the International Justice Mission to align moral advocacy with legal enforcement.
Victim Reintegration Support
Facilitate stigma reduction and social reintegration of survivors through compassionate community engagement.
In sum, religious leaders are not merely passive moral voices but strategic actors in social transformation. Their integration into anti-trafficking efforts bridges the gap between law and lived reality, ensuring that legal prohibitions are reinforced by moral conviction and community action.
Ethical Foundations (Conceptual Analysis)
Religious interventions against human trafficking must be firmly grounded in the theological and ethical attributes of Allah, which serve as the ultimate source of moral guidance in Islam. These divine attributes are not merely abstract concepts but functional principles that shape human conduct and social responsibility.
• Al-‘Adl (The Just)
Allah is perfectly just, and His justice (‘adl) denotes absolute fairness, balance, and the uncompromising rejection of oppression (ẓulm). In practical terms, this attribute obligates believers especially religious leaders to actively confront injustice in all its forms. Humantrafficking, which thrives on exploitation, coercion, and inequality, stands in direct opposition to divine justice. Grounding interventions in Al-‘Adl therefore requires advocating for accountability, supporting legal enforcement, and ensuring that perpetrators are brought to justice while victims receive their rightful protection.
• Ar-Raḥmān (The Universally Merciful)
Allah’s mercy (raḥmah) encompasses all creation, reflecting compassion, care, and benevolence without limitation. This attribute establishes an ethical imperative to respond to victims of trafficking with empathy, dignity, and restorative support. Religious leaders, drawing from Ar- Raḥmān, are called to prioritize healing, rehabilitation, and reintegration, ensuring that survivors are not stigmatized but rather supported in rebuilding their lives. Mercy here extends beyond charity to structured compassion that restores human dignity.
• Al-Ḥafīẓ (The Preserver and Protector)
Allah as Al-Ḥafīẓ signifies ultimate guardianship, preservation, and protection over all beings. This attribute places a collective responsibility on society to safeguard the vulnerable particularly
Women, children, and marginalized groups who are most at risk of trafficking. For religious leaders, embodying this attribute involves proactive vigilance, community education, and the establishment of protective mechanisms that prevent exploitation before it occurs.
Synthesis
When religious leadership is anchored in these divine attributes, it transcends passive moral instruction and evolves into active ethical stewardship. Justice demands resistance to exploitation, mercy ensures compassionate care for victims, and protection mandates preventive action.
Together, these principles transform religious leaders into powerful agents of social justice, capable of mobilizing communities toward the eradication of human trafficking.
Maqāṣid al-Sharīʿah and Human Trafficking (Conceptual Analysis)
What is Maqāṣid al-Sharīʿah?
Maqāṣid al-Sharīʿah refers to the higher objectives and overarching purposes of Islamic law,which are fundamentally designed to secure human welfare (maṣlaḥah) and prevent harm (mafsadah). Rather than focusing solely on legal rules, this framework emphasizes the ethical spirit and societal outcomes of Sharīʿah.
Classical scholars such as al-Ghazālī and al-Shāṭibīsystematized these objectives into five universal protections: religion (dīn), life (nafs), intellect(‘aql), lineage (nasl), and wealth (māl). These are regarded as essential necessities (ḍarūriyyāt) forthe preservation of a just and functional society (Shinkafi & Ali, 2017; Malik, 2015).
Importantly, Maqāṣid al-Sharīʿah provides a dynamic and policy-relevant framework, enabling Islamic law to address contemporary challenges such as human trafficking by prioritizing justice, dignity, and human flourishing.
