Sehemu ifuatayo ya sura inahusu familia, kiini na msingi wa jamii ya Kiislamu, ambayo Uislamu umeitolea umakini na juhudi kubwa, ukidhibiti mambo yake muhimu na kuhakikisha usalama wake na ulinzi wake dhidi ya unyanyasaji na kuvunjika. Umakini huo unaonekana katika sura kadhaa za Qur'ani, na unashughulikia vipengele vyote vinavyohitajika ili kuhakikisha msingi imara wa familia katika jamii ya Kiislamu.

The following section of the sūrah deals with the family, the nucleus and the foundation of Muslim society, to which Islam has extended notable attention and effort, regulating its essential aspects and ensuring its safety and protection against abuse and disintegration. Such attention is reflected in several Qur’ānic sūrahs and addresses all necessary elements to ensure the strong foundation of the family in Muslim society.

Mpangilio wa kijamii wa Kiislamu unategemea familia, kwa sababu ni mfumo wa kimungu uliowekwa kwa jamii ya binadamu, ambao unazingatia kikamilifu mambo ya msingi ya asili ya mwanadamu na mahitaji yake ya kimsingi.

The Islamic social order is family-based by virtue of its being a divinely-ordained system for human society that takes full account of the essentials of human nature and its basic requirements.

Viambato vyake vinatokana na kiini chenyewe cha uhai, kama inavyosema Qur’ani: "Na katika kila kitu tumekiumba jozi mbili, ili mpate kukumbuka." (51: 49) "Utukufu na usafi ni wa Yule ambaye ameumba jozi zote, katika vile vinavyoota ardhini, na katika nafsi zao wenyewe, na katika vile ambavyo hawavijui." (36: 36)

Its ingredients originate with the very essence of life itself, as stated in the Qur’ān when it says: “Of all things We have created a pair [male and female], so that you may give thought.” (51: 49) “Limitless in His glory is He who has created pairs of whatever the earth produces, of your own kind, and of that which they [people] have no knowledge. “ (36: 36)

Maisha ya binadamu yalianza kwa mtu mmoja, kutoka kwake akatokea mwenzi wake, kisha watoto kutoka kwa wawili hao, na kadhalika. Matokeo yake ni kundi hili kubwa la binadamu. Qur'ani inasema: "Enyi watu! Mcheni Mola wenu Mlezi, aliyekuumbeni kutokana na nafsi moja, na katika hiyo akamuumba mwenzi wake, na katika hao wawili akaeneza wanaume wengi na wanawake." (4: 1) "Enyi watu! Tumekuumbeni nyote kutoka kwa mwanamume na mwanamke, na tumekufanya kuwa mataifa na makabila, ili mpate kujuana." (49: 13)

Usiowaoe wanawake wanaomshirikisha Mungu isipokuwa wameamini dini ya kweli. Hakika mtumwa wa kike mwenye imani ni bora kuliko mshirikina, ijapokuwa yeye anaweza kukupendeza. Wala msiwaozeshe wanaume wenu kwa wanawake washirikina isipokuwa wameamini dini ya kweli. Hakika mtumwa mwanaume mwenye imani ni bora kuliko mshirikina, ijapokuwa yeye anaweza kukupendeza. Hao wanaita kwenye Moto, na Mungu anaita kwenye Pepo na kupata msamaha kwa idhini yake. Na Yeye huzibainisha ishara zake kwa watu ili wapate kukumbuka. (Aya ya 221)

Do not marry women who associate partners with God unless they embrace the true faith. Any believing bondwoman is certainly better than an idolatress, even though the latter may well please you. And do not give your women in marriage to men who associate partners with God unless they embrace the true faith. Any believing bondman is certainly better than an idolater, even though the latter may well please you. These invite to the fire; whereas God invites to paradise and to the achievement of forgiveness by His leave. He makes plain His revelations to mankind so that they may bear them in mind. (Verse 221)

Ndoa ni uhusiano wa kina na wa kudumu zaidi unaoweza kuwepo kati ya binadamu wawili. Inahitaji aina pana zaidi ya mwitikio wa pamoja na wa karibu, na kwa hiyo inahitaji ahadi ya kihisia yenye uthabiti mkubwa zaidi inayoweza kutolewa. Ili hili lifanikiwe, lazima kuwepo na lengo la pamoja lililo wazi kati ya pande hizo mbili, na ni nini bora kuliko imani ya kidini kutoa mshikamano huo na umoja wa madhumuni? Athari hii kubwa ya dini juu ya fikra za binadamu mara nyingi imepuuzwa au kusahauliwa, na baadhi ya jamii zimefanya kosa la kujaribu kuibadilisha imani ya kidini kwa falsafa moja ya kijamii au nyingine.

Marriage is the deepest and most enduring bond that can exist between two human beings. It calls for the widest possible range of mutual and intimate responses and, therefore, requires the most firm emotional commitment that can be made. For this to be achieved, a clear common objective must exist between the two parties, and what is better than religious faith to provide such affinity and unity of purpose. This profound influence of religion on human thought has often been ignored or overlooked and some societies have made the mistake of trying to replace religious faith with one social philosophy or another.

Katika siku za mwanzo za Uislamu huko Makkah, ingawa Waislamu walikuwa wamefaulu kujitenga kiroho na kiitikadi na jamii nyingine, haikuwezekana kwao kujitenga kijamii kabisa. Mabadiliko haya yalihitaji muda na mwendo wa taratibu wa mabadiliko. Huko Madinah, hata hivyo, ambako Waislamu walipaswa kupata utambulisho huru wa kijamii pamoja na wa kidini, mpangilio mpya wa kijamii ulianza kuchukua sura haraka, huku aya hizi za Qur’ani zikikataza ndoa yoyote mpya kati ya Waislamu na waabudu masanamu. Ndoa zilizokuwepo tayari, hata hivyo, zilibaki halali hadi mwaka wa sita wa kalenda ya Kiislamu, wakati aya za 9 na 10 za Sūrah 60

Hatua inayofuata ambayo sūrah inaishughulikia ni jambo nyeti na la faragha sana, lakini hapa tena mahusiano ya ndoa yanainuliwa juu ya mguso wa kimwili, hata pale mjadala unapohusu kipengele cha kimwili zaidi cha maisha ya ndoa, yaani mahusiano ya kimapenzi:

The next point the sūrah deals with is a delicate and most private one, but here again marital relations are elevated above the physical contact, even when the discussion is concerned with the most physical aspect of married life, namely, sexual relations:

Wanakuuliza kuhusu hedhi. Sema: "Ni hali ya uchafu; basi jitengeni na wanawake wakati wa hedhi, wala msiwakaribie mpaka watakapotakasika.

They ask you about menstruation. Say: “It is an unclean condition; so keep aloof from women during menstruation, and do not draw near to them until they are cleansed.

Wanapojitakasa, basi mnaweza kuwaendea kwa njia iliyoamriwa na Mwenyezi Mungu. Hakika Mwenyezi Mungu huwapenda wanaotubia kwake, na huwapenda wanaojitakasa. Wake zenu ni mashamba yenu; basi nendeni kwenye mashamba yenu mpendavyo, lakini tanguliza kwa nafsi zenu (kitu chema). Mcheni Mwenyezi Mungu na jueni kwamba mtakutana naye. Wabashirie waumini.

When they have cleansed themselves, you may go in unto them in the proper way, as God has bidden you. God loves those who turn to Him in repentance, and He loves those who keep themselves pure.’ Your wives are your tilth; go, then, to your tilth as you may desire, but first provide something for your souls. Fear God and know that you shall meet Him. Give the happy news to the believers. (Verses 222-223)

Ndani ya ndoa, tendo la ndoa si lengo lenyewe, bali ni njia ya kufikia malengo makubwa zaidi maishani, hasa uzazi na kuendelea kwa maisha ya binadamu. Ingawa linaweza kuridhisha hamu ya kimwili, tendo la ndoa wakati wa hedhi si tu ni najisi na lina hatari za kiafya kwa mwanamume na mwanamke, bali pia linashindwa kutimiza lengo lake la msingi. Kwa kweli, tendo la ndoa wakati wa hedhi halivutii sana watu wa kawaida wenye afya njema kwa sababu halisaidii uzazi.

Within marriage, sex is not an end in itself, but a means to achieving much more profound goals in life, not least of which is reproduction and the continuation of human life. While it may satisfy the physical desire, sex during menstruation is not only unclean and carries health risks for both man and woman, but also fails to serve its fundamental objective. As a matter of fact, sex during menstruation is not very attractive to normal healthy people because it is not conducive to reproduction.

Asili ya kibinadamu yenye afya kwa kawaida huepuka jambo hilo. Kwa upande mwingine, wakati wa usafi, tendo la ndoa hutimiza hamu ya kiasili na kufikia lengo la kiasili. Kwa hiyo, swali lililoulizwa linapata jibu wazi la katazo: "Wanakuuliza kuhusu hedhi. Sema: 'Ni hali ya uchafu; basi jitengeni na wanawake wakati wa hedhi, wala msiwakaribie mpaka watakapotakasika.'" (Aya ya 222)

Sura kisha inaendelea na mada ya kuwaacha wake kwa kiapo na kujizuia kujamiiana nao kama aina ya adhabu. Kama utangulizi, inaanza kwa kuzungumzia viapo kwa ujumla, ikisema:

The sūrah then moves on to the subject of renouncing wives on oath and abstaining from sexual contact with them as a form of punishment. By way of introduction, it begins with talking about oaths in general, saying:

Usiruhusu viapo vyako kwa jina la Mungu vikawa kikwazo cha kuwa mwema na mcha Mungu, au cha kuleta amani miongoni mwa watu. Mungu husikia yote na hujua yote.

Do not allow your oaths in the name of God to become an obstacle to your being kind and God-fearing, or to promoting peace among people. God hears all and knows all.

Mungu hatakuwajibisha kwa viapo mlivyoapa bila kukusudia, lakini atakuwajibisha kwa yale ambayo nyoyo zenu zimeyakusudia kwa dhati. Mungu ni Mwingi wa maghufira, Mvumilivu. Wale wanaoapa kwamba hawatakaribia wake zao watapewa muda wa miezi minne. Iwapo watarudi nyuma katika viapo vyao, basi Mungu ni Mwingi wa maghufira, Mwingi wa rehema; na iwapo wameazimia kuachana [basi na wakumbuke kwamba] Mungu husikia yote na hujua yote. (Aya 224-227)

God shall not take you to task for oaths which you may have uttered without thought, but He will take you to task for what your hearts have conceived in earnest. God is much-Forgiving, Forbearing. Those who take an oath that they will not approach their wives shall have four months of grace. If they go back on their oaths, God is much- Forgiving, Merciful; and if they are resolved on divorce, [let them remember that] God hears all and knows all. (Verses 224-227)

Tafsiri inayokubaliwa kwa sehemu ya mwanzo ya kifungu hiki ni ile inayohusishwa na `Abdullāh ibn `Abbās, ambaye amenukuliwa akisema: “Usiruhusu kwamba umeapa kukuzuia kufanya yaliyo mema na ya haki; bali fanya lililo sahihi na ulipe kafara ya kiapo chako.” Kulingana na Ibn Kathīr, mtazamo unaofanana na huu unahusishwa na wanazuoni wengi mashuhuri.

The accepted interpretation of the opening part of this passage is that attributed to `Abdullāh ibn `Abbās who is quoted as saying: “Do not allow the fact that you have made an oath prevent you from doing what is good and righteous; rather, do what is right and atone for your oath.” According to Ibn Kathīr, a similar view is attributed to a host of leading scholars.

Ili kuunga mkono tafsiri hii, mara nyingi hunukuliwa kauli ya Mtume ﷺ, aliyoipokea Abū Hurayrah na kuandikwa na Muslim. Mtume ﷺ alisema: "Yeyote aliyeapa kiapo kisha akatambua kwamba ni bora kufanya jambo tofauti, na atoe kafara ya kiapo chake na afanye lililo bora." Al-Bukhārī ananukuu kauli iliyopokewa na Abū Hurayrah kwamba Mtume ﷺ alisema: "Mtu kung'ang'ania kutimiza kiapo chake kuhusu uhusiano wake na mke wake ni mbaya zaidi mbele ya Mungu kuliko kukubali na kulipa kafara aliyoiweka Mungu kwa ajili ya kuvunja kiapo." Kwa hiyo inaweza kuhitimishwa kwamba maana kuu ya kauli hii ni kwamba viapo visiwe kisingizio cha kutofanya lililo bora chini ya hali zilizopo. Mtu hapaswi kusita kubatilisha kiapo alichokula iwapo itadhihirika kwamba kukibatilisha ni bora kwa mtazamo wa Kiislamu. Kukuza wema na upatanisho kunatangulizwa mbele ya ahadi ya mtu kwa kiapo.

Baada ya kufikia katika aya iliyotangulia hatua ambayo talaka inakuwa jambo linalowezekana, sura inaendelea kueleza kwa undani kanuni zinazosimamia talaka na mambo yote yanayohusiana nayo, kama vile kipindi cha eda na matunzo: "Wanawake walioachwa kwa talaka watasubiri wenyewe kwa muda wa hedhi tatu. Si halali kwao kuficha kile ambacho Mwenyezi Mungu ameumba katika mifuko ya uzazi yao, ikiwa wanamwamini Mwenyezi Mungu na Siku ya Mwisho. Katika kipindi hiki, waume zao wana haki ya kuwarudia, ikiwa wanataka upatanisho. Wanawake wana haki zinazofanana na zile wanazotakiwa kutekeleza, kwa haki na uadilifu, ingawa wanaume wana daraja juu yao. Mwenyezi Mungu ni Mwenye nguvu, Mwenye hekima." (Aya ya 228)

Having reached in the previous verse a point when divorce becomes a possibility, the sūrah goes on to outline in some detail the rules governing divorce and all matters relating to it, such as the waiting period and maintenance: “Divorced women shall wait, by themselves, for three monthly courses. It is unlawful for them to conceal what God might have created in their wombs, if they believe in God and the Last Day. During this period, their husbands are entitled to take them back, if they desire reconciliation. Women shall, in all fairness, enjoy rights similar to those exercised against them, although men have an advantage over them. God is Almighty, Wise.” (Verse 228)

Mihula mitatu ya kila mwezi inayotajwa hapa inafasiriwa kwa namna tofauti: baadhi wanasema ni hedhi tatu, na wengine wanasema ni vipindi vitatu vya usafi kutoka hedhi. Lengo ni kwamba mwanamke aliyepewa talaka asitafute ndoa nyingine ndani ya kipindi hicho.

The three monthly courses referred to here are variously understood as three menstrual periods, or three periods of cleanliness from menstruation. The idea is that a divorced woman should not seek another marriage within that period.

Usemi wa Kiarabu unatumia lugha yenye upole na unyeti mkubwa pale unapowashauri wanawake waliotalikiwa "wasubiri wenyewe kwa hedhi tatu." Unabeba hisia mchanganyiko za shauku na wasiwasi. Unaashiria kwamba mwanamke aliyetalikiwa anaweza kuwa na hamu kubwa ya kuanza uhusiano mpya wa ndoa ili kujipa faraja, na kuwaonyesha wengine, kwamba kuvunjika kwa ndoa yake hakukutokana na udhaifu wowote au kasoro yoyote kwake, na kwamba bado anavutia wanaume na yuko tayari kuanza maisha upya. Kwa kuwa mume ndiye aliyeanzisha talaka, kwa kawaida yeye hana hisia kama hizo.

The original Arabic expression uses a most delicate and sensitive language when advising divorced women to “wait, by themselves, for three monthly courses.” It conveys a mixed sense of eagerness and apprehension. It suggests that a divorced woman would have a strong desire to start a new marital relationship in order to reassure herself, and show others, that the failure of her marriage was not due to any weaknesses or shortcomings on her part, and that she remained attractive to men and capable of starting her life afresh. Being the one who had initiated the divorce, the husband would naturally have no such feelings.

Sheria zifuatazo zinahusu idadi ya mara ambazo talaka inaweza kutokea na haki kamili ya mke kupata mahari yake, isipokuwa katika hali ambapo mke anajinunua mwenyewe kutoka katika ndoa ambayo anahisi hawezi kuiendeleza kwa kuhofia kwamba anaweza kufanya kitendo cha kumwasi Mungu. Katika hali kama hizo, mke anaweza kuachia sehemu ya mahari yake au kufanya makubaliano ya malipo yaliyokubaliwa ili ajiweke huru pale mume wake anapokataa kumtaliki.

The next set of rules relates to the number of times divorce can take place and the wife’s full entitlement to her dowry, except in the case when a wife buys herself out of a marriage she feels she could not sustain for fear that she might commit an act of disobedience to God. Under such circumstances, a wife may forgo part of her dowry or make an agreed settlement in order to release herself when her husband is unwilling to divorce her.

Sūrah hiyo inasema: “Talaka ni mara mbili; kisha mwanamke aweke kwa wema au aachwe kwa ihsani. Si halali kwenu kuchukua chochote katika vile mlivyowapa (wanawake) [kama mahari], isipokuwa wote wawili (mume na mke) wakihofia kwamba hawataweza kushika mipaka ya Mwenyezi Mungu. Iwapo mnaogopa kwamba hawataweza kushika mipaka ya Mwenyezi Mungu, haitakuwa dhambi kwa yeyote kati yao ikiwa mwanamke atatoa chochote ili ajikomboe. Hizi ndizo mipaka ya Mwenyezi Mungu; basi msiivuke. Wanaovuka mipaka ya Mwenyezi Mungu ndio madhalimu kweli.” (Aya ya 229)

The sūrah says: “Divorce may be [revoked] twice, whereupon a woman may either be retained in fairness or released with kindness. It is unlawful for you to take back from women anything of what you have given them [as dowry], unless they both [husband and wife] fear that they may not be able to keep within the bounds set by God. If you have cause to fear that they would not be able to keep within the bounds set by God, it shall be no offence for either of them if she gives up whatever she may in order to free herself These are the bounds set by God; do not, then, transgress them. Those who transgress the bounds set by God are wrongdoers indeed.” (Verse 229)

Wanandoa wana ruhusa ya kuachana na kurudiana mara mbili kabla ya sharti lililotajwa katika aya inayofuata kuanza kutumika. Chini ya kanuni hii, kuoana tena na mke aliyeachwa talaka tatu hakuwezi kufanyika isipokuwa pale anapoolewa kihalali na mume mwingine ambaye baadaye, kwa mwenendo wa kawaida wa mambo, anaweza kumtaliki. Ikiwa hilo litatokea kwa kawaida, bila kupangwa kabla, mwanamke na mume wake wa kwanza wanaweza kuoana tena, iwapo wataamini kwamba sasa wanaweza kufanikisha ndoa yao.

Couples are allowed to divorce and revoke their divorce twice before the condition stated in the next verse applies. Under this provision, remarriage with a three-times divorced wife cannot take place except in the case when she legally marries another husband who may subsequently, and in the normal course of events, divorce her. Should this take place normally, without it being pre-arranged, the woman and her first husband may be re-married, if they believe that by now they are able to make their marriage successful.

Baada ya kueleza utaratibu wa talaka, sura inaendelea kutoa maelekezo kwa wanandoa wanaotaliana, ikiwahimiza kuonyesha wema, huruma na kujali wakati wa kipindi cha baada ya talaka, bila kujali ni vipi mpasuko ulivyotokea.

Having detailed the divorce procedure, the sūrah goes on to give directions to divorcing couples, urging them to show kindness, compassion and consideration during the post-divorce period, regardless of how the rift came about:

Unapowaacha wanawake mkawaacha na wakafikia mwisho wa muda wao wa eda, wabakieni kwa wema au waachieni kwa wema. Msiwabakize kwa nia ya kuwadhuru, mkawadhulumu. Anayefanya hivyo amejidhulumu nafsi yake. Wala msiifanyie mzaha Ishara za Mwenyezi Mungu. Kumbukeni neema za Mwenyezi Mungu juu yenu, na Kitabu na hekima alizowateremshieni kwa kuwaonya. Mcheni Mwenyezi Mungu, na jueni kwamba Yeye ni Mjuzi wa kila kitu. Na mkiwaacha wanawake na wakafikia mwisho wa muda wao wa eda, msiwazuie kuolewa na waume zao iwapo wamekubaliana kwa wema baina yao. Haya ni mawaidha kwa yeyote miongoni mwenu anayemwamini Mwenyezi Mungu na Siku ya Mwisho. Hilo ni bora zaidi kwenu na safi zaidi. Mwenyezi Mungu anajua, nanyi hamjui. (Aya 231-232)

When you have divorced women and they have reached the end of their waiting-term, either retain them with fairness or let them go with fairness. Do not retain them out of malice in order to hurt them. He who does so wrongs his own soul. Do not take God revelations in a frivolous manner. Remember the blessings God h bestowed upon you, and all the revelation and wisdom He ha bestowed upon you from on high in order to admonish you. Fear God and know well that He has full knowledge of everything. And when you have divorced women and they have reached the end o their waiting-term, do not prevent them from marrying their husbands if they have agreed with each other in a fair manner. This is an admonition for everyone of you who believes in God and the Last Day. That is more virtuous for you, and purer. God knows, whereas you do not know. (Verses 231-232)

Maisha ya ndoa lazima yajengwe juu ya roho ya upendo wa pamoja, haki na huruma, na roho hii lazima ionekane hata kama uhusiano huo utalazimika kuvunjwa. Chuki na nia mbaya haziruhusiwi kuutia giza uhusiano huu. Lakini hili linaweza kupatikana tu iwapo wahusika watakuwa wameongozwa na imani kwa Mwenyezi Mungu na wana ufahamu wa kuwajibika kwake Yeye Siku ya Akhera. Wanapaswa kukiri neema na baraka za Mungu katika kuwaruhusu kuoana na kuwawezesha kutafuta furaha mahali pengine ndoa inaposhindwa, pamoja na kuwapa wahusika wote dhamana zinazostahili na za haki za fidia na kurekebisha madhara. Kanuni hizi za upendo na haki lazima zizingatiwe chini ya hali zote.

Married life must be built on a spirit of mutual kindness, fairness and compassion, and this spirit must be evident even if the relationship has to be severed. Malice and ill-will must not be allowed to cloud this relationship. But, this can only be attained if the parties concerned are guided by faith in God and are conscious of their accountability to Him in the hereafter. They ought to acknowledge God’s grace and blessings in allowing them to marry and enabling them to seek happiness elsewhere when the marriage fails, and providing both parties with necessary and fair guarantees for compensation and redress. These principles of kindness and fairness must be observed under all circumstances.

Hukumu ifuatayo inahusu malezi na kunyonyesha watoto wachanga baada ya talaka. Talaka inapotokea, baadhi ya uhusiano, majukumu na mahusiano yanaendelea kuwepo kati ya wanandoa waliotalikiana, na muhimu zaidi kati yake ni ustawi na malezi ya watoto. Sura hii inashughulikia kila hali inayoweza kutokea.

The following ruling concerns the fostering and breast-feeding of infants after divorce. When a marriage breaks up, certain ties, commitments and relationships continue to exist between the divorced couple, foremost among which is the well- being and upbringing of children. The sūrah covers all possible eventualities:

Mama wanaweza kuwanyonyesha watoto wao kwa miaka miwili kamili; hiyo ni kwa wale wanaotaka kukamilisha kunyonyesha. Baba wa mtoto ana wajibu wa kumtunza kwa haki kwa chakula chao na mavazi yao. Hakuna binadamu atakayelazimishwa kubeba zaidi ya kile awezacho. Wala mama asiruhusiwe kumsababishia mtoto wake mateso, wala baba asimsababishie mtoto wake mateso. Hayo hayo yatatumika kwa mrithi wa baba. Ikiwa, kwa makubaliano ya pande zote na baada ya mashauriano yanayostahili, wazazi wataamua kumwachisha mtoto kunyonya, hawatapata dhambi kwa hilo. Wala haitakuwa kosa kwenu ikiwa mtawaajiri wanawake wa kuwanyonyesha watoto wenu, mradi mtakabidhi kile mlichokubaliana kulipa kwa haki. Mcheni Mungu, na jueni kwamba Mungu anaona kila mnachotenda.

Mothers may breast-feed their children for two whole years; [that is] for those who wish to complete the suckling. The father of the child is responsible to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear. Neither shall a mother be allowed to cause her child to suffer, nor shall a father cause suffering to his child. The same shall apply to the father’s heir. If, by mutual consent and after due consultation, the parents choose to wean the child, they will incur no sin thereby. Nor shall it be any offence on your part if you engage wet nurses for your children, provided that you hand over what you agreed to pay, in a fair manner. Fear God, and know that God sees all that you do.

(Aya 233)

(Verse 233)

Mama aliyeachika bado ana wajibu aliopewa na Mungu kwa mtoto wake mchanga, bila kujali jinsi kutengana na mume wake kulivyokuwa chungu. Rehema na huruma za Mungu zinaamuru kwamba chini ya hali yoyote watoto wasifanywe wateseke, hasa katika miaka ya mwanzo ya maisha yao wanapokuwa bado wananyonya maziwa ya mama.

A divorced mother continues to have a God-given duty towards her infant, no matter how acrimonious the separation from her husband. God’s mercy and compassion dictate that under no circumstances should the children be made to suffer, especially during the early years of life when they are still being breast-fed.

Sūrah kisha inageukia kuanzisha kanuni zinazohusu wajane; kipindi chao cha idda na iwapo, na lini, wanaweza kupokea posa mpya za ndoa.

The sūrah then turns to introduce the rules governing widows; their waiting period and whether and when they can entertain new proposals for marriage:

Wale miongoni mwenu wanaokufa na kuwaacha wake nyuma yao, wake hao wataijengea subira nafsi zao kwa muda wa miezi minne na siku kumi. Watakapofikia mwisho wa kipindi chao cha eda, hamtapata dhambi kwa watakayofanya wenyewe kwa nafsi zao kwa njia iliyo halali. Mwenyezi Mungu anajua mnayoyafanya yote. Hamtapata dhambi ikiwa mtatoa dokezo la kutaka kuoa wanawake walioachwa wajane, au mkiweka nia hiyo moyoni mwenu. Mwenyezi Mungu anajua kwamba mtakuwa na nia kama hizo kuhusu wanawake hao. Lakini msiwaahidi ndoa kwa siri; semeni tu kwa maneno mema yanayostahili. Wala msiazimie kufunga ndoa kabla ya kipindi kilichowekwa cha eda kumalizika.

Those of you who die leaving wives behind, their wives shall wait, by themselves, for four months and ten days. When they have reached the end of their waiting-term, you shall incur no sin in whatever they may do with themselves in a lawful manner. God is aware of all that you do. You will incur no sin if you give a hint of a marriage offer to [widowed] women or keep such an intention to yourselves. God knows that you will entertain such intentions concerning them. Do not, however, plight your troth in secret; but speak only in a decent manner. Furthermore, do not resolve on actually making the marriage tie before the prescribed term [of waiting] has run its course.

Jueni kwamba Mwenyezi Mungu anajua yaliyo katika nafsi zenu, basi mcheni Yeye; na jueni kwamba Mwenyezi Mungu ni Mwingi wa kusamehe, Mpole sana.

Know well that God knows what is in your minds, so have fear of Him; and know that God is much- Forgiving, Forbearing. (Verses 234-235)

Katika Uarabu wa kabla ya Uislamu, wajane walidhulumiwa sana mikononi mwa familia zao wenyewe, ndugu wa waume zao na jamii kwa ujumla. Mume alipofariki, mjane alifungiwa katika sehemu chakavu ya nyumba na kulazimishwa kuvaa nguo zake kuukuu kabisa, na kujizuia kutumia manukato au ubani kwa mwaka mzima. Mwisho wa kipindi hicho, alilazimika kufanya mfululizo wa desturi za kudhalilisha na zisizo na maana, zikiwemo kurusha kinyesi cha wanyama angani na kupanda punda au kondoo akipitishwa mjini au kijijini. Uislamu uliondoa desturi hizo zisizo na thamani na kupunguza mateso ya wajane ambao, mbali na huzuni ya kupoteza waume zao, walilazimika kuvumilia udhalilishaji na mateso kutoka kwa familia zao, na walinyimwa fursa ya kurejea katika maisha ya kifamilia yenye furaha na heshima.

In pre-Islamic Arabia, widows suffered a great deal of injustice at the hands of their own families, their in-laws and society in general. When a husband died, his widow would be confined to a drab part of the home and made to wear her shabbiest clothes and refrain from using any perfume or incense for a whole year. At the end of that period, she would be required to perform a series of degrading and meaningless rituals which included casting animal faeces into the air and riding an ass or a sheep through the town or village. Islam did away with all those worthless customs and alleviated the suffering of widows who, in addition to the grief of losing their husbands, had to endure the humiliation and persecution of their families and were deprived of the opportunity to resume a happy and decent family life.

Sura kisha inashughulikia hali nyingine tofauti lakini inayokutana mara nyingi, ambapo mwanamke anapewa talaka kabla ya ndoa kutimizwa. Inaeleza haki na wajibu husika wa wenzi wote wawili.

The sūrah then tackles a different, but frequently met, situation, in which a woman is divorced before the consummation of the marriage. It outlines the respective rights and obligations of both spouses.

Hamtatiwajibikia dhambi ikiwa mtawapa talaka wanawake kabla ya kuwagusa au kabla ya kukubaliana mahari yao. Wapeni riziki, tajiri kwa kadiri ya uwezo wake na maskini kwa kadiri ya uwezo wake. Hiyo ni haki ya kuwapa kwa namna ya haki, ni wajibu juu ya wacha Mungu. Ikiwa mtawapa talaka kabla ya kuwagusa lakini baada ya kukubaliana mahari yao, basi wapeni nusu ya kile mlichokubaliana, isipokuwa wao wakisamehe au yule ambaye mikononi mwake ni fungo la ndoa akisamehe. Kusamehe kwenu ni karibu zaidi na uchamungu. Msisahau kutendeana wema baina yenu. Hakika Mungu anaona yote mnayoyatenda. (Aya 236-237)

You will incur no sin if you divorce women before having touched them or settled a dowry for them. Provide for them, the rich according to his means and the straitened according to his means. Such a provision, in an equitable manner, is an obligation binding on the righteous. If you divorce them before having touched them but after having settled a dowry for them, then give them half of that which you have settled, unless they forgo it or he in whose hand is the marriage tie forgoes it. To forgo what is due to you is closer to being righteous. Do not forget to act benevolently to one another. God sees all that you do. (Verses 236-237)

Hali ya kwanza inahusu mwanamke ambaye anaachishwa ndoa kabla ndoa yake haijatimia kimwili wala kabla mahari hayajakubaliwa. Katika hali hii, mume analazimika kumpa zawadi kulingana na uwezo wake. Kitendo kama hicho kina athari kubwa sana kisaikolojia kwa mwanamke, ambaye angeumia sana kuona ndoa yake imevunjika kabla hata haijaanza. Kingetoa msaada mkubwa katika kuondoa uchungu au chuki yoyote iliyobaki moyoni mwake. Ndoa ambayo haikutimia ingeeleweka kama kosa lisilo la bahati, si kama kutilia shaka ustahiki au uadilifu wake. Lengo ni kupunguza mvutano na kukatisha uhusiano kwa amani, kwa roho ya haki na bila uhasama. Wakati huo huo, kiasi cha zawadi kinachotolewa katika hali hii kinaachwa kwa hiari na dhamiri ya mwanamume, kulingana na uwezo wake wa kifedha: “Tajiri kwa kadiri ya uwezo wake, na maskini kwa kadiri ya uwezo wake. Kutoa riziki hiyo kwa namna ya haki ni wajibu juu ya wachamungu.” (Aya ya 236)

Two situations are outlined here. The first involves a woman who is divorced before her marriage had been consummated or a dowry agreed. In this case, the husband is obliged to recompense her according to his means. Such a gesture would have an immense psychological impact on the woman, who would be devastated at having her marriage dissolved before it has even begun. It would go a long way towards dissipating any bitterness or acrimony left in her heart. The unfulfilled marriage would be understood as an unfortunate mistake rather than a reflection on her suitability or integrity. The aim would be to diffuse the tension and conduct the severance of the relationship amicably, in a spirit of fairness and with no hard feelings. Meanwhile, the size of the gift offered in this case is left to the man’s discretion and conscience, within his financial ability: “the rich according to his means and the straitened according to his means. Such a provision, in an equitable manner, is an obligation binding on the righteous.” (Verse 236)

Baada ya kuamsha mazingira ya unyenyekevu kwa Mungu na kumbukumbu ya uwepo Wake, sūrah inatoa kifungu kifupi kuhusu swala, ibada kuu katika Uislamu, kabla ya kushughulikia vipengele vingine vya talaka. Hitimisho linalopatikana hapa, kwa mtindo usioweza kuigwa wa Qur’ān, ni kwamba kutii amri za Mungu katika masuala ya ndoa na talaka ni tendo la ibada lisilo duni wala lisilostahili sifa kidogo kuliko swala yenyewe. Hili linaendana kikamilifu na dhana pana ya ibada (`ibādah) katika Uislamu, ambayo inajumuisha kila shughuli ya binadamu na inaonekana kuwa lengo kuu la kuwepo kwa mwanadamu, kama inavyoelezwa katika Qur’ān: “Sikuwaumba majini na binadamu isipokuwa wao waniabudu.” (51: 56)

Having evoked an atmosphere of submission to, and consciousness of, God, the sūrah interjects with a short passage on prayer, the main act of worship in Islam, before it deals with other aspects of divorce. The inference here, in the inimitable style of the Qur’ān, is that obedience to God in matters of marriage and divorce is an act of worship no less reverent or commendable than prayer itself. This is in total harmony with the comprehensive Islamic concept of worship (`ibādah) which encompasses all human activity and is seen as the central purpose of human existence, expressed in the Qur’ān: “I have not created the jinns and human beings to any end other than that they may worship Me.” (51: 56)

Sura hiyo inasema: "Dumisha Sala zako, hasa Sala ya kati, na simama mbele ya Mwenyezi Mungu kwa unyenyekevu wa ibada. Ikiwa mko katika hofu, sali mkiwa kwa miguu au kwa kupanda. Mtakapokuwa tena katika amani, mkumbukeni Mwenyezi Mungu, kwa kuwa Yeye ndiye aliyekufundisha yale ambayo hamkuyajua." (Aya 238-239)

The sūrah says: “Attend regularly to your prayers, particularly the middle prayer, and stand up before God in devout obedience. If you are in fear, pray walking or riding. When you are again secure, remember God, since it is He who has taught you what you did not know.” (Verses 238-239)

Hii ni maagizo wazi kwa Waislamu ya kuhudhuria mara kwa mara Sala tano za kila siku, kuzitekeleza kwa njia inayofaa, kwa umbo sahihi, na katika nyakati zake zilizowekwa.

This is a clear instruction to Muslims to attend regularly to the five daily prayers, offering them in the proper manner, in the correct form, and at their appointed times.

Swala ya kati kwa kawaida hufikiriwa kuwa inarejelea swala ya `Aşr, yaani swala ya katikati ya alasiri, kwa msingi wa simulizi kwamba siku ya Vita vya Handaki (627 BK), Mtume Muĥammad ﷺ alisikika akiwalaani maadui kwa kusababisha tukose swala ya kati, ya `Aşr. Mwenyezi Mungu aijaze mioyo yao na majumba yao moto. Sababu ya kutajwa kwa swala ya `Aşr hasa huenda ni kwamba inaangukia wakati wa alasiri ambapo watu huchukua mapumziko mafupi, na hivyo wanaweza kuikosa kwa urahisi.

Mwito huu, wenye mguso wake mzuri wa kiroho, unatumika kama utangulizi unaofaa kabla ya kutolewa kwa kanuni zilizobaki kuhusu haki za wajane na talaka.

This interjection, with its fine spiritual touch, serves as a fitting interlude before the remaining rules on the rights of widows and on divorce are given:

Wale kati yenu wanaokufa na kuwaacha wake zao, wausie wake zao riziki ya mwaka mmoja bila kuwatoa nyumbani kwao. Lakini wakitoka wenyewe, hakuna dhambi juu yenu kwa wanayojifanyia kwa njia iliyo halali. Mwenyezi Mungu ni Mwenye nguvu, Mwenye hekima. Wanawake walioachwa watapewa riziki kwa kadiri inavyostahiki. Hili ni wajibu kwa wenye kumcha Mungu. Hivyo ndivyo Mungu anavyowabainishia Aya zake ili mpate kufahamu.

Those of you who die leaving their wives behind, shall bequeath to their wives provisions for one year without their being obliged to leave [their deceased husbands’ homes]. Should they leave home [of their own accord], you shall incur no sin for what they may do with themselves in a lawful manner. God is Almighty, Wise. Divorced women shall have a provision according to what is fair. This is an obligation on the God-fearing. Thus God makes clear to you His revelations that you may understand.

(Aya 240-242)

(Verses 240-242)

Aya ya kwanza kati ya hizi tatu inaweka haki ya mjane kupata wasia kutoka kwa mumewe aliyefariki, ikimruhusu kukaa nyumbani kwake pamoja na riziki ya matunzo yake. Hana lazima ya kuondoka nyumbani kwa mumewe wala kuolewa tena katika kipindi hicho, ikiwa ndivyo anavyochagua kufanya. Hili halimzuii kuhama nyumbani baada ya miezi minne na siku kumi, yaani kipindi cha eda, kama kilivyowekwa hapo awali. Ingawa kipindi cha eda ni wajibu kwa mjane, kukaa kwake nyumbani kwa mumewe aliyefariki kwa mwaka mzima ni haki yake. Baadhi ya wanazuoni wa fiqhi wana maoni kwamba hukumu hii imefutwa na ile iliyotolewa katika Aya ya 234. Hitimisho kama hilo halina msingi, kwa kuwa hukumu hizo mbili zinahusu mambo mawili tofauti: moja inaweka haki ya mjane, huku nyingine ikieleza wajibu unaomlazimu.

The first of these three verses establishes the right of a widow to a bequest by her deceased husband, allowing her to stay in his home with a provision for her maintenance. She does not need to leave his home or marry again during that period if that is what she chooses to do. This does not exclude her right to leave the house after four months and ten days, the waiting period, as laid down earlier. While the waiting period is an obligation upon the widow, her staying in her late husband’s home for a year is her right. Some jurists are of the opinion that this ruling is overruled by the one given in Verse 234. Such a conclusion is not justified since the two rulings refer to two different matters: one establishes a widow’s right while the other states an obligation binding upon her.