Sura hii, Talaka, ni muhtasari unaotolewa na Mwenyezi Mungu wa kanuni zinazosimamia talaka. Inajadili kwa kina zile hali ambazo hazikujadiliwa katika sura nyingine inayoshughulikia suala hili muhimu, Sura 2, Al-Baqara. Sura hii pia inashughulikia masuala mengine kadhaa ya kifamilia yanayotokana na talaka. Inabainisha wakati ambapo talaka inaweza kutokea iwapo itapata idhini ya Mungu na kufuata sheria Yake: “Ewe Nabii! Mnapowaacha wanawake talaka, waacheni kwa kuzingatia muda wao wa eda uliowekwa.” (Aya ya 1) Inaeleza haki na wajibu wa mwanamke aliyepewa talaka wa kubaki katika nyumba ya familia, yaani nyumba ya mume wake anayemtaliki, wakati wa kipindi chake cha eda. Hawezi kufukuzwa, na hapaswi kuondoka kwa hiari yake isipokuwa katika hali ambapo mwanamke ametenda kitendo cha uchafu mkubwa:

This surah, Divorce, is an outline by God of the rules governing divorce, discussing in detail those cases that were not discussed in the other surah that tackles this important issue, Surah 2, The Cow. The surah also deals with a number of other family issues that result from divorce. It specifies the time when divorce may take place if it is to gain Gods approval and to follow His law: “ Prophet! When you divorce women, divorce them with a view to their prescribed waiting period.” (Verse 1) It states the divorced woman’s right and duty to stay in her family home, i.e. her divorcing husband’s home, during her waiting period. She cannot be turned out and should not leave of her own accord except in situations where a woman has committed an act of gross indecency:

"Msiwatoe majumbani mwao, wala wao wenyewe wasitoke isipokuwa wakifanya uchafu wa wazi" (Aya 1). Pia inabainisha haki ya mwanamke kutoka nyumbani baada ya kumalizika kwa kipindi chake cha idda, na uhuru wake wa kufanya anachopenda, isipokuwa mume wake amerudisha ndoa ndani ya kipindi cha idda. Ikiwa hilo litatokea, ni lazima liwe ili kurejesha maisha ya kawaida ya ndoa kati yao tu. Haliwezi kufanywa ili kumletea mwanamke madhara au kumnyima nafasi ya kuolewa na mwanamume mwingine: "Watakapomaliza muda wao uliowekwa, wabakishe kwa wema au waachane nao kwa wema" (Aya 2). Chochote kitakachofuatwa, kubakisha ndoa au kuruhusu kuvunjika kukamilike, ni lazima kiwe mbele ya mashahidi: "Wakieni mashahidi wawili wenye uadilifu miongoni mwenu" (Aya 2).

“Do not drive them out of their homes, nor shall they themselves leave, unless they commit a flagrant indecency” (Verse 1) It also specifies the woman’s right to leave home after the end of her waiting period and her freedom to do what she likes, unless her husband has reinstated the marriage within the waiting period. Should this occur, it should only be to resume normal married life between them. It cannot be done to cause the woman any harm or to deprive her of the chance to marry a different man: “ When they have completed their appointed term, either retain them in fair manner or part with them in fair manner.” (Verse 2) Whichever option is followed, retaining the marriage or allowing the break up to be complete, it should be in the presence of witnesses: “Call to witness two persons of known probity from among yourselves.” (Verse 2)

Katika Sura ya 2, muda wa eda ya mwanamke ambaye bado hajafikia kukoma kwa hedhi umebainishwa kuwa ni mizunguko mitatu, ikihesabiwa ama kipindi cha hedhi au kipindi cha utakaso. Tofauti ya kitaalamu hapa inatokana na maana ya kilugha ya neno lililotumika katika sura hiyo, qur', ambalo linahusu kila moja ya vipindi hivyo viwili. Katika sura hii hiyo, muda wa eda wa mwanamke aliyeachwa ambaye amepita umri wa kukoma kwa hedhi au ambaye ni mdogo sana kupata hedhi umebainishwa: "Na wanawake wenu walioacha hedhi miongoni mwa wanawake wenu, ikiwa mna shaka, basi eda yao ni miezi mitatu, na vile vile wale ambao hawajapata hedhi bado." (Aya ya 4)

In Surah 2, the waiting period of a woman who has not yet reached the menopause is specified as three cycles, counting either the time of menstruation or the time of cleanliness. The scholarly difference here is based on the linguistic meaning of the term used in the surah, qur' which applies to either period. In this surah, the waiting period of a divorced woman who has passed the menopause or who is too young to have a period is specified: “As for those of your women who are beyond the age of monthly courses, as well as for those who do not have any courses, their waiting period, if you have any doubt, is three months. n (Verse 4)

Vivyo hivyo, muda wa eda ya mwanamke mjamzito aliyeachwa umebainishwa: "Na wale walio na mimba, muda wao wa eda utakoma watakapo zaa mzigo wao." (Aya ya 4)

Likewise, the waiting period of a pregnant divorcee is specified: “As for those who are with child, their waiting term shall end when they deliver their burden. ” (Verse 4)

Sura hiyo pia inatoa hukumu kuhusu nyumba anamoishi mwanamke aliyeachwa wakati wa idda yake, na, ikiwa ana mimba, haki yake ya matunzo hadi atakapojifungua mtoto: “Waishini hapo mnapoishi kwa kadiri ya uwezo wenu, wala msiwadhuru ili kuwaonea. Na ikiwa wana mimba, basi wapeni matunzo mpaka wajifungue mimba yao.” (Aya ya 6) Kisha sura inaendelea kutoa maelezo ya kina kuhusu kunyonyesha kwa mtoto wa mwanamke aliyeachwa, na haki yake ya kulipwa fidia ya kifedha endapo atamnyonyesha mtoto, ikiwa wazazi wawili wamekubaliana kwamba hilo ni kwa manufaa ya mtoto. Pia kuna kanuni za kumnyonyesha mtoto na mwanamke mwingine ikiwa wawili hao hawakubaliani: “Na mkiwa mmeafikiana kwa maslahi ya mtoto, basi mnyonyeshe mtoto. Ikiwa ni hivyo, wapeni ujira wao. Shaurianeni baina yenu kwa wema. Na mkikhitilafiana, basi mwanamke mwingine ndiye atakayemnyonyesha.” (Aya ya 6) Kisha sura inaongeza maelezo zaidi kuhusu matunzo na fidia katika kila hali, na kuyafanya yalingane na uwezo wa kifedha wa mume anayemwacha mkewe.

The surah also includes rulings on the home where a divorced woman lives during her waiting period and, if she is pregnant, her right to maintenance until she has delivered the baby: “Let them dwell wherever you dwell, according to your means, and do not harass them so as to make their lives a misery. If they are with child, maintain them until they have delivered their burden.” (Verse 6) The surah then goes on to give detailed rules about the breast-feeding of a divorcee’s child and her right to financial compensation if she so breast-feeds the child, if the two parents agree this is in the child’s best interests, as also provisions for the child’s breast-feeding by another woman if the two cannot agree: “If, after that, they suckle your infants, pay them for it. Take counsel with one another in a fair manner. If some of you make things difficult, let another woman suckle the child.” (Verse 6) The surah then adds further details on maintenance and compensation in all cases, making it commensurate with the financial means of the divorcing husband:

"Mwenye wasaa na aitumie kwa kadiri ya wasaa wake; na yule ambaye riziki yake imebanwa, atumie kulingana na alichompa Mungu. Mungu hamtwiki nafsi yoyote zaidi ya alichompa."

“Let the one who has ample means spend in accordance with his means; and let the one whose provisions are restricted spend according to what God has given him. God does not burden anyone with more than He has given them.” (Verse 7)

Kwa hivyo, sura hii inashughulikia hali zote za talaka, ikitoa sheria za kina kwa kila mazingira. Inatatua kila tatizo linalotokana na kuvunjika kwa familia, ikitoa suluhisho lenye faraja linalounganisha uwazi na huruma, wepesi, na umakini wa kina.

Thus, the surah takes up all divorce situations, providing detailed legislation for each context. It caters for every problem that results from the collapse of the family, providing a comfortable solution that combines clarity with care, ease and attention to detail.

Sura hii ni ya ajabu kwa jinsi inavyoshughulikia suala la talaka na hali zinazoweza kutokana nayo. Inaunganisha mambo mengi ya kutia moyo na kuonya, na inatoa maelezo juu ya kila amri na kila hukumu. Inaunganisha suala la talaka na mapenzi ya Mungu yanavyofanya kazi mbinguni na duniani, na na sheria ya Mungu inayoleta maangamizi kwa wale wanaoasi kwa ukaidi. Vilevile, inatoa faraja na riziki iliyoongezeka kwa wale wanaobaki wakimcha Mungu. Inarudia agizo lake la kumtendea mwenzake kwa wema, uvumilivu na kuzingatiana, daima ikipendelea kufanya jambo jema. Inatoa matumaini ya watu kupata matokeo bora, ikiwakumbusha mapenzi ya Mungu na jinsi yanavyohusu viumbe, utoaji wa riziki, na nyakati za wepesi na za mateso.

This surah is remarkable in the way it tackles divorce and the situations that may result from it. It brings together many aspects of encouragement and warning, and gives comments on every order and ruling. It links the question of divorce to Gods will as it works in the heavens and the earth, and to God’s law that brings destruction to those who stubbornly disobey Him. By the same token, it also provides comfort and increased provisions to those who remain God-fearing. It repeats its directive to treat the other party with kindness, forbearance and mutual consideration, always preferring to do a good turn. It holds out the prospect of people receiving better results, reminding them of Gods will and how it applies to creation, the provision of sustenance, and in cases of ease and affliction.

Hatuwezi ila kustaajabia kanuni nyingi za ulimwengu wote zilizokusanywa katika sura ambayo kimsingi inahusu talaka. Mada hii inachukuliwa kwa uzito mkubwa kiasi kwamba sura inaanza kwa kumwelekea Mtume ﷺ moja kwa moja, ingawa ni hotuba ya jumla kwa waumini wote. Sura hii pia inajitokeza kwa namna inavyoshughulikia kila hali kwa undani mkubwa, ikihitaji kwamba masharti na hukumu zake zitekelezwe huku ikidumishwa hofu ya Mwenyezi Mungu. Tunaona pia kwamba maelezo yaliyotolewa ni mengi, yakiambatana na ahadi za thawabu na onyo dhidi ya adhabu. Maelezo haya, marefu na ya mara kwa mara kama yalivyo, yanatoa picha kwamba suala hili ndilo jumla kamili ya Uislamu.

We can only look with amazement at the numerous universal truths brought together in a surah that primarily deals with divorce. The theme is taken so seriously that the surah begins making its address to the Prophet personally, although it is intended as a general address to all believers. The surah is also remarkable in the way it deals with each situation in great detail, requiring that its provisions and rulings be implemented while maintaining a fear of God. We also note that the comments given are numerous, coupled with promises of reward and warning against punishment. These comments, long and frequent as they are, give the impression that this question is the total sum of Islam.

Sura hii na nyingine zinazofanana nayo zinaonyesha asili ya kiuhalisia ya mwelekeo wa Kiislamu kuhusu maisha na kuhusu tabia ya binadamu. Mwelekeo huu unakubali tabia ya binadamu kama ilivyo, na hufanya kazi juu ya uwezo wake pamoja na hali zake. Kwa hiyo, hauishii wala kutoa sheria za kina kuhusu jambo lililoachwa kwa dhamiri za watu, wala kutoa maagizo tu. Badala yake, unatumia zote mbili katika mbinu yake ya kuilea nafsi ya binadamu na katika maisha ya vitendo.

This surah and similar ones like it indicate the realistic nature of the Islamic approach to life and to human nature. It accepts human nature as it is and works upon its potentials and circumstances. Therefore, it does not stop at either providing detailed legislation on a matter that is left to people’s consciences or issuing directives. Instead, it uses both in its approach to the human soul and to practical life.

Kwanza, dhamana ya ndoa imekusudiwa kuwa ya kudumu na yenye msingi imara. Uislamu unaongeza kinga nyingi ili kuhakikisha inabaki hivyo, ukiipandisha hadi kiwango cha kutekeleza amri za Mwenyezi Mungu. Unaruhusu fedha za serikali kutumika kuwasaidia wanaume na wanawake maskini kuoa na kuolewa. Unaweka sheria za kuzingatiwa kwa maadili yanayozuia kuonyesha uzuri wa mwili ili kuvutia jinsia nyingine, ili tamaa zitulizwe ndani ya mfumo sahihi na halali. Unaweka adhabu za zinaa na za kumzulia mtu zinaa. Unalinda utakatifu wa nyumba kwa kuwataka watu waombe ruhusa kabla ya kuingia, na unaeleza kwamba watu waliomo ndani ya nyumba wanapaswa kuomba ruhusa kabla ya kuingia vyumba vingine. Uislamu pia unadhibiti mahusiano ya ndoa kwa kanuni na sheria mahsusi. Unaanzisha mfumo wa familia kwa msingi kwamba mmoja kati ya wenzi wawili anawajibika kuitunza familia kikamilifu, nayo ni mwanaume, kwa kuwa yeye anafaa zaidi kwa jukumu hili. Kwa njia hii, Uislamu unazuia migogoro na machafuko ndani ya familia. Kinga zaidi zimewekwa pamoja na maelekezo yanayogusa hisia za watu. Yote haya yanaongezwa na ukweli kwamba dhamana hii na kuidumisha ni sehemu muhimu ya kuwa mcha Mungu.

To start with, the marriage bond is meant to be permanent and well established. Islam adds a host of guarantees to ensure that it remains so, raising it to the level of fulfilling God’s orders. It enables state funds to be used to help poor men and women marry. It legislates for the observance of values that prevent exposing physical charms so as to tempt the other sex, this so that desires are settled within a proper and legitimate framework. It prescribes punishments for adultery and false accusations of adultery. It protects the sanctity of homes by requiring people to ask permission before entering, and defines that people inside the home should ask permission before entering other rooms. Islam also regulates marital ties with specific rules and laws. It establishes the family system on the basis that one of the two partners is responsible for taking full care of the family, the man, as he is better suited for this responsibility. In this way, Islam prevents conflict and disorder within the family. Further safeguards are put in place to work together with directives utilizing peoples emotions. It adds to all this the fact that this bond and its preservation are an essential aspect of being God-fearing.

Sura hii, pamoja na yote inayojumuisha ya kutia moyo, maonyo, msisitizo, maelekezo ya kina na maoni yenye kueleweka, inaonyesha wazi kwamba ilikuwa ikishughulikia hali fulani ambazo bado zilibeba athari za siku za ujinga, zilizoonyeshwa na unyanyasaji wa wanawake na dhuluma kubwa dhidi yao. Hivyo, athari kali zinaelekezwa katika akili za watu pamoja na maelekezo ya kina ili kuziba mianya yoyote inayoweza kuruhusu kukwepa kanuni na kurudi kwenye dhana za zamani za ujinga zilizopelekea mahusiano ya ndoa yasiyo na afya.

This surah with all that it includes of encouragement, warnings, emphasis, detailed provisions and telling comments clearly indicates that it was addressing certain situations that continued to carry traces of the days of ignorance, marked by the ill-treatment of women and gross injustice towards them. Hence, strong influences are brought to bear on peoples minds together with detailed provisions to close any loopholes that may allow evasion of the rules and a return to the old ignorant concepts that led to unhealthy marital relations.

Jambo hili halikuhusu Uarabuni pekee. Lilikuwa jambo la kawaida duniani kote. Wanawake walitendewa kama watumwa, au vibaya zaidi kuliko watumwa, katika karibu sehemu zote za dunia. Katika baadhi ya jamii, tendo la ndoa lilichukuliwa kuwa chafu, na wanawake walidhaniwa kuwa waovu, wakiwajaribu wanaume wajiingize katika uchafu huo. Ilikuwa kutoka katika kina hicho cha ujinga wa kidunia ndipo Uislamu ulimwinua mwanamke na mahusiano ya ndoa hadi kwenye viwango vyake vya juu na safi, ukimpa mwanamke nafasi yake stahiki ya heshima na kuweka kinga za kulinda haki zake. Hakuna msichana mdogo ambaye sasa angeweza kuwa mwathirika wa kuuawa kwa kuzikwa akiwa hai. Zaidi ya hayo, alipofikia umri wa kuolewa, hakuweza tena kulazimishwa kuolewa kinyume na mapenzi yake. Iwe ni bikira au amekomaa, mwanamke lazima atoe ridhaa yake kabla ya kuolewa.

This did not apply to Arabia only. It was common throughout the world. Women were treated in the same way as slaves, or worse than slaves, in almost all parts of the world. In some communities, sex was viewed as filthy and women were thought of as evil, tempting men to indulge in such filth. It was from such depths of global ignorance that Islam raised women and marital relations to their high and pure levels, giving women their rightful positions of honour and putting in place safeguards to protect their rights. No little girl would now be the victim of infanticide. Furthermore, when she reached a marriageable age, she could no longer be forced into marriage against her will. Whether virgin or mature, a woman must give her consent before she can be married.

Kama mke, mwanamke ana haki kamili na zilizolindwa, na anafurahia pia kinga zinazotolewa na sheria ya Kiislamu. Akiachwa kwa talaka, mwanamke ana haki zilizoelezwa katika sura hii na katika Sura ya 2, Al-Baqara, kama zilivyofunuliwa pia sehemu nyingine za Qur'ani na Sunnah.