{Ewe Nabii! Mtakapowapa talaka wanawake, wapeni talaka kwa kuzingatia muda wao wa iddah, na hesabuni muda huo kwa usahihi. Mcheni Mwenyezi Mungu, Mola wenu. Msiwatoe majumbani mwao, wala wao wenyewe wasiondoke, isipokuwa wakifanya uchafu wa wazi.}

Prophet! When you divorce women, divorce them with a view to their prescribed waiting period, and reckon the period accurately. Be conscious of God, your Lord. Do not drive them out of their homes, nor shall they themselves leave, unless they commit a flagrant indecency.

Hizi ndizo mipaka iliyowekwa na Mwenyezi Mungu. Yeyote anayevuka mipaka ya Mwenyezi Mungu amejidhulumu nafsi yake. Hujui, baada ya hayo, Mwenyezi Mungu anaweza kuleta hali mpya. (Aya ya 1)

These are the bounds set by God. Whoever transgresses God's bounds wrongs his own soul. You never know; after that, God may bring about some new situation. (Verse 1)

Hii ni hatua ya kwanza na kanuni ya kwanza. Inaelekezwa kwanza kwa Nabii, lakini punde inaeleweka kwamba ni kanuni ya jumla inayomhusu kila Muislamu, si Nabii peke yake. Katika sentensi inayoanza na, 'unapowaacha wanawake kwa talaka', nafsi ya pili 'ninyi' inatumika katika umoja wote kwa wingi. Mtindo huu wa lugha hutumika kuvuta umakini na kuashiria uzito wa jambo linalojadiliwa.

This is the first stage and the first rule. It is addressed in the first instance to the Prophet, but it is soon realized that it is a general rule applicable to every Muslim, not to the Prophet in isolation. In the sentence starting with, 'when you divorce women, the pronoun you is used in the plural form throughout. This stylistic form is employed to alert attention and imply the seriousness of the matter under discussion.

Mungu anamwelekeza Mtume ﷺ moja kwa moja, akimpa maagizo na miongozo Yake, ili yeye, kwa upande wake, aifikishe kwa wale wanaomfuata. Athari ya kisaikolojia inayopatikana kwa njia hii ni yenye nguvu na wazi.

God addresses it to the Prophet in person, giving him His instructions and directives, so that he will, in turn, deliver it to those who follow him. The psychological impact achieved in this way is both strong and clear.

“Mnapowataliki wanawake, wataliki kwa kuzingatia muda wao wa eda”(Aya 1) Hadithi sahihi iliyopokewa na al-Bukhari inafafanua agizo hili: “‘Abdullah ibn ‘Umar alimtaliki mkewe alipokuwa katika kipindi chake cha hedhi. ‘Umar alimtajia hili Mtume ﷺ, ambaye alikasirika waziwazi. Akamwambia ‘Umar: ‘Mwambie amrudishe na amweke hadi amalize hedhi yake, kisha atulie katika kipindi chake cha usafi na hedhi yake inayofuata. Atakapokuwa safi tena, kama bado anataka kumtaliki, basi amtaliki kabla ya kufanya tendo la ndoa naye. Hapo ndipo huanza muda wa eda ambao Mwenyezi Mungu ameuamuru.’” Muslim naye amepokea hadithi hii, lakini sentensi ya mwisho katika riwaya yake inasomeka hivi: “Huu ndio mwanzo wa eda ambayo Mwenyezi Mungu aliamuru wanawake waliwe wakitalikiwa kwa kuzingatia.” Ni dhahiri, basi, kwamba kuna wakati ambao mchakato wa talaka unaweza kuanza kwa haki. Mwanaume hawezi kumtaliki mkewe wakati wowote; anaweza kufanya hivyo tu wakati mkewe yuko katika kipindi cha usafi kutokana na hedhi ambacho hawajafanya tendo la ndoa. Kauli nyingine zinaonyesha kwamba kuna wakati mwingine ambapo mchakato wa talaka unaweza kuanzishwa, nao ni pale mwanamke anapokuwa na ujauzito ulio wazi. Lengo la kuweka muda katika hali hizi mbili ni kuchelewesha talaka kwa kipindi fulani baada ya mwanaume kuamua kujitenga na mkewe. Katika kipindi hiki, mvutano unaweza kupungua ikiwa ni wa muda mfupi, na wanandoa wakaweza kurudi kwenye maisha ya kawaida pamoja. Kwa upande mwingine, pia inahakikisha kwamba mwanamke hana ujauzito kabla ya wao kuanza mchakato wa talaka. Baada ya yote, mwanaume anaweza kuwa na mwelekeo wa kutomtaliki mkewe anapojua kwamba ana ujauzito. Ikiwa bado atachagua talaka baada ya kufahamu ujauzito wake, hii ina maana kwamba amekwisha kuamua. Kwa muhtasari, sharti kwamba mke awe safi kutokana na hedhi bila kujamiiana kati ya wakati huo ni ili kuhakikisha kwamba hana mimba, na sharti kwamba mimba iwe imethibitika wazi ni ili kuhakikisha kwamba mwanaume anaijua. Hii basi ni hatua ya kwanza ya kushughulikia nyufa katika muundo wa familia, na kuzuia shoka linalotaka kuiharibu.

Wanapomaliza muda wao uliowekwa, wahifadhini kwa wema au waachane nao kwa wema. Mwite mashahidi wawili wenye uadilifu miongoni mwenu, na toeni ushahidi kwa ajili ya Mungu. Hivyo ndivyo anavyoonywa kila mtu anayemwamini Mungu na Siku ya Mwisho. Kwa yeyote anayemcha Mungu, Yeye atamjaalia njia ya kutokea, na atamruzuku kutoka mahali asipotarajia. Mungu atamtosha kila anayemtegemea Yeye. Mungu hufikia lengo lake daima. Mungu ameweka kipimo kwa kila kitu. (Aya 2-3)

When they have completed their appointed term, either retain them in fair manner or part with them in fair manner. Call to witness two persons of known probity from among yourselves; and do yourselves bear witness before God. Thus is admonished everyone who believes in God and the Last Day. For everyone who fears God, He will grant a way out, and will provide for him whence he does not expect. God will be sufficient for everyone who puts his trust in Him. God always attains His purpose. God has set a measure for everything. (Verses 2-3)

Aya hizi mbili zinahusu hatua inayofuata, zikieleza hukumu zake.

These two verses deal with the next stage, stating its rulings.

Kukamilisha muda kunamaanisha mwisho wa kipindi cha eda. Wakati mwanamke aliyeachwa yuko katika kipindi chake cha eda, urefu wake wowote ule, mumewe anaweza kumrejea kwa ndoa na yeye hurejea katika hadhi yake ya kuwa mke wake. Hili ndilo linalorejewa katika aya kwa neno ‘wawarudishe’. Vilevile, anaweza kuruhusu kipindi cha eda kifike mwisho wake uliowekwa, na mke wake aliyeachwa atamwacha, wala hatahalalishwa tena kwake isipokuwa wakifunga akidi mpya ya ndoa, kama vile amechukua mke mpya.

Completing the term means the end of the waiting period. While the divorced woman is in her waiting period, whatever its length be, her husband may take her back in marriage and she regains her status as his wife. This is what is referred to in the verse as ‘retain them’. Likewise, he may allow the waiting period to reach its specified end when his divorced wife will part with him and she cannot be lawful to him again unless they go through a fresh marriage contract, just as if he had taken a new wife.

Katika hali zote mbili, mume anayemtaliki ameamriwa kutenda kwa haki. Amekatazwa kumrudisha mke wake kwa lengo la kumdhuru. Mwanamume anaweza kumrudisha mke wake aliyemtaliki muda mfupi kabla ya kumalizika kwa eda yake, kisha kumtaliki mara ya pili na ya tatu ili kumzuia asiolewe na mtu mwingine. Pia anaweza kumrudisha ili amwache kama vile yuko katika hali ya kusubiri, na hivyo kumshinikiza zaidi, kiasi cha kumfanya atoe haki zake ili apate talaka. Hali zote mbili zilikuwa za kawaida wakati sura hii ilipoteremshwa. Zinaendelea kutokea pale watu wanapoacha njia ya kumcha Mungu, ambayo ndiyo dhamana kuu ya kutekelezwa kwa sheria zake zinazosimamia mambo ya familia na kuvunjika kwa ndoa. Waume pia wamekatazwa kuwadhuru waliotalikiwa kwa matusi ya aina yoyote. Ndoa imewekwa juu ya msingi wa haki, na inapovunjwa lazima ivunjwe kwa namna ya haki, ili wanandoa wabaki na hisia njema kwa kila mmoja wao.

Kwa wanawake wenu ambao wamekwisha kukoma hedhi, na vilevile kwa wale ambao hawana hedhi, muda wao wa eda, ikiwa mna shaka, ni miezi mitatu. Na kwa wale walio na mimba, muda wao wa eda utakoma pale watakapojifungua mzigo wao.

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. As for those who are with child, their waiting term shall end when they deliver their burden.

Kwa kila anayemcha Mungu, Mungu hufanya mambo yake kuwa mepesi. Hiyo ndiyo amri ya Mungu aliyoiteremsha kwenu. Mungu atamsamehe maovu yake kila anayemcha Mungu, na atamtunukia malipo makubwa. (Aya 4-5)

For everyone who is God fearing, God makes things easy. Such is God's commandment which He has revealed to you. God will pardon the bad deeds of everyone who is God fearing and will grant him a rich reward. (Verses 4-5)

Aya hizi zinabainisha urefu wa kipindi cha eda kwa wanawake wasio na hedhi ya kila mwezi na kwa wanawake wajawazito. Zinajumuisha wanawake waliopita umri wa kukoma hedhi na wale ambao bado hawana mzunguko wa hedhi kwa sababu hawajabaleghe au kwa sababu ya hitilafu katika mfumo wao. Urefu wa kipindi cha eda kwa wanawake kwa ujumla umebainishwa katika aya ya 228, Surat Al-Baqarah, kuwa ni hedhi tatu au vipindi vitatu vya usafi kutoka kwenye hedhi. Kwa hiyo, ilibaki swali la mwanamke asiye na mzunguko wa kila mwezi anapaswa kusubiri kwa muda gani. Aya hii inaondoa shaka yote, ikiweka kipindi cha eda kwa wanawake kama hao kuwa miezi mitatu. Wanawake wajawazito husubiri hadi wamejifungua mtoto wao, bila kujali kama kipindi hicho ni kifupi au kirefu. Mara mwanamke anapojifungua, ni hakika kabisa kwamba hana ujauzito. Kwa hiyo, hakuna haja ya yeye kuwa na kipindi cha eda kirefu zaidi. Ikiwa mwanamke kama huyo ametalikiwa, talaka yake inakamilika mara tu anapojifungua. Mchakato wa talaka yake unakamilika na ndoa haiwezi kurejeshwa bila mkataba mpya wa ndoa. Mwenyezi Mungu ameweka kipimo kwa kila kitu, na kila hukumu Yake ina lengo lake la busara.

These verses specify the length of the waiting period for women who do not have a monthly cycle and for pregnant women. It includes women who are past the menopause and those who do not as yet have a menstrual cycle because they have not attained puberty or because of a malfunction in their system. The length of the waiting period for women generally is determined in verse 228, Surah 2, as three menstrual periods or three periods of cleanliness from menses. Hence, there remained the question of how long a woman who does not have a monthly cycle should wait. This verse removes all doubt, setting the waiting period for such women at three months. Pregnant women wait until they have delivered their child, regardless of whether this provides a short or a long waiting period. Once a woman has given birth, it is absolutely certain that she is not pregnant. Hence, there is no need for her to have any extended waiting period. If such a woman is divorced, her divorce is complete once she has given birth. The process of her divorce is completed and the marriage cannot be reinstated without a fresh marriage contract. God has set a measure for everything, and every ruling of His has its wise purpose.

Waacheni wakae pale mnapoishi, kulingana na uwezo wenu, wala msiwadhuru ili kuwadhiki. Na ikiwa ni wajawazito, basi wagharamieni mpaka wajifungue mimba yao. Kisha wakikunyonyesheni watoto wenu, wapeni malipo yao. Shaurianeni baina yenu kwa wema. Na mkikutana na ugumu, basi mtoto anyonyeshwe na mwanamke mwingine. Mwenye wasaa na atoe kwa kadiri ya wasaa wake, na mwenye kubanwa riziki yake na atoe katika alichopewa na Mwenyezi Mungu. Mwenyezi Mungu hamtwiki nafsi ila kwa kadiri ya alichompa. Baada ya dhiki, Mwenyezi Mungu atajaalia wepesi. (Aya 6-7)

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. 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. 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. After hardship, God will grant ease. (Verses 6-7)

Aya hizi zinabainisha hukumu za mwisho kuhusu suala la mwanamke aliyeachwa kukaa katika nyumba yake, ambayo ni nyumba aliyoishi pamoja na mume wake, pamoja na matumizi yake wakati wa kipindi cha eda, urefu wake wowote ule. Waume wanaamrishwa kuwapa makazi ya kiwango cha uwezo wao. Hawaruhusiwi kuwapa makazi duni kuliko nyumba yao wenyewe au kuliko wanavyoweza kumudu. Hawapaswi kwa makusudi kujaribu kuwasumbua kwa kuwapa makazi ya kiwango cha chini au kwa kuwatendea vibaya. Wanawake wajawazito wametajwa kwa namna maalum kuhusu matumizi, ambayo ni haki ya kila mwanamke aliyeachwa, kwa sababu urefu wa ziada wa kipindi chake cha eda unaweza kuwafanya baadhi ya watu wadhani kwamba matumizi ni wajibu kwa sehemu tu ya kipindi cha eda, au kwamba yanaweza kuendelea zaidi ya kipindi cha eda iwapo kipindi hicho ni kifupi sana. Kwa hiyo, ufafanuzi unahitajika, unaoeleza kwamba matumizi yanapaswa kulipwa hadi mwisho wa kipindi cha eda.

These verses state the final provisions concerning the issue of a divorcee staying in her home, which is the home she has shared with her husband, and her maintenance during the waiting period, whatever its length be. Husbands are commanded to provide them with a dwelling of the standard they can afford. They cannot give them an inferior home to their own or to what they can afford. They must not intentionally try to harass them by giving them a sub-standard dwelling place or by ill- treating them. Pregnant women are given special mention with regard to maintenance - which is due by right to every divorced woman - because the extra length of her waiting period may lead some people to think that maintenance is due for only a part of the waiting period, or that it may go further than the waiting period should it be very short. Hence, clarification is needed, requiring the maintenance to be paid until the end of the waiting period.

Kufikia hapa, sura imemaliza kujadili hukumu zote zinazohusu talaka na athari zake kwa familia. Imeshughulikia matokeo yote, ikitoa suluhisho wazi kwa kila moja. Hivyo, kutengana kwa nyumba ya familia hakuachi magofu wala vumbi linalotua juu ya mioyo na nafsi. Hakuna tatizo linaloachwa bila suluhisho. Familia iliyotengana haibaki katika msukosuko usioisha.

By this point, the surah has completed its discussion of all rulings concerning divorce and its effect on the family. It has dealt with all consequences, providing a clear provision for each. The split in the family home thus leaves neither ruins nor dust that settles over hearts and souls. No problem is left unsolved. The split family is not left in lingering turmoil.

Hivyo basi sura inashughulikia mawazo na hofu zote zinazoweza kutokea. Mume anahakikishiwa kwamba hatapata umaskini wala hasara ya mali yake iwapo atampa mwanamke aliyeachwa makazi mazuri na matunzo yanayostahili, au atamlipa fidia ya ukarimu kwa ajili ya kumnyonyesha mtoto wake. Hofu hizo hizo pia zinaondolewa kutoka akilini mwa mwanamke, ili asiwe na wasiwasi wa maisha ya umaskini. Vilevile, hapaswi kuwaza kwamba atapokea sehemu isiyo ya haki ya mali ya mume wake wa zamani. Wote wawili wanahakikishiwa kwamba mwenendo wa kumcha Mungu utawaletea faraja baada ya dhiki, starehe baada ya shida, na riziki inayotoka mahali wasipotarajia.

Thus the surah deals with all thoughts and fears that may occur. The husband is assured that he will not suffer poverty or loss of fortune if he provides his divorcee with a good home and proper maintenance, or gives generous compensation for the breast-feeding of his child. The same fears are removed from the womans mind so that she is not worried about a life of poverty. Likewise, she must not entertain thoughts of receiving an unfair share of her ex-husband s money. Both are assured that a God-fearing approach will see them in ease after hardship, comfort after difficulty and provisions that come from where they do not expect.

Zaidi ya hayo, Mwenyezi Mungu atawapa watu wacha Mungu kama hao thawabu kubwa katika maisha ya Akhera. Hii ni ahadi ambayo itafuta dhambi zao na kuzidisha thawabu zao.

What is more is that God will grant such God-fearing people ample reward in the life to come. It is a promise that will see their sins wiped out and their reward multiplied.

Sura hii pia inashughulikia matokeo yanayobaki baada ya mzozo ulioongoza kwenye talaka. Huenda zikabaki hisia za chuki, hasira na uchungu. Yote haya yanaondolewa kwa mguso mpole na wa kufariji, na nafasi yake kuchukuliwa na matumaini ya rehema za Mungu. Sura hapa inagusa hisia za haki na huruma, ikitegemea thamani ya kumcha Mungu inayopandikiza katika nyoyo za watu na hamu ya kupata radhi Zake.

Surah inapomaliza haya yote, hutoa funzo la mwisho likirejea hatima za jamii zile ambazo ziliasi amri za Mwenyezi Mungu na kuwakaidi Mitume Wake. Hawakusikiliza mawaidha, wala hawakuitikia wito walioletewa na Manabii wao.

When the surah has completed all this, it provides the ultimate lesson referring to the fates of those communities that defied God’s commandments and disobeyed His messengers. They neither listened to admonition, nor responded to calls given them by their prophets.

Mafunzo yatokanayo na hatima zao yanawekwa mbele yetu hivyo, yakituhimiza kila mtu juu ya hatima mbaya inayowasubiri wale wasiomcha Mungu na wanaomwasi. Pia yanawakumbusha watu neema ambayo Mungu huwapa waumini, ambao sheria hiyo imeelekezwa kwao:

The lessons derived from their fates are thus placed before us, reminding all of the miserable fate that awaits those who do not fear God and who disobey Him. It also reminds people of the grace God bestows on believers, to whom the legislation is addressed:

Jamii nyingi zilizoasi kwa kiburi amri ya Mola wao Mlezi na ya Mitume Wake tuliziwajibisha kwa hesabu kali, na tukazitesa kwa adhabu mbaya. Hivyo zikaonja matokeo ya mwenendo wao wenyewe, na mwisho wa mwenendo wao ukawa ni maangamizi. Mungu amewaandalia adhabu kali. Basi enyi mlio na akili, enyi mlioamini, mcheni Mungu. Mungu amekuteremshieni ukumbusho kutoka juu: Mtume anayewasomea ishara za Mungu zilizo wazi, ili Yeye awatoe walioamini na wakatenda mema kutoka giza nene kwenda kwenye nuru. Mungu atawaingiza wale wanaomwamini na kutenda mema katika mabustani yanayopita mito chini yake, ambamo watakaa milele. Mungu atakuwa amewapa riziki nzuri kabisa.

Many a community that insolently defied the commandment of their Lord and His messengers We have brought to account in a severe manner and inflicted on them terrible suffering. Thus they tasted the outcome of their own conduct. Yet the end of their conduct was ruin. God has prepared a severe punishment for them. So, you who are endowed with insight, you who have faith, fear God. God has bestowed on you a reminder from on high. [He has sent you] a Messenger who recites to you God's revelations that make things clear, so that He may lead those who believe and do righteous deeds out of the depths of darkness into the light. God will admit everyone who believes in Him and does righteous deeds into gardens through which running waters flow, where they will abide for ever. God will have granted them a most excellent provision. (Verses 8-11)

I'm ready to translate. Please paste the English text you'd like rendered into Swahili, and I'll translate it faithfully, following the rules for ﷺ, (SWT), and the other conventions.

This is a long warning incorporating detailed scenes and images.

Dokezo la mwisho la sura linahusu ulimwengu mkubwa, na hivyo kuunganisha mada ya sura, sheria zake na maagizo yake na mapenzi ya Mwenyezi Mungu, uwezo Wake na ujuzi Wake vinavyoenea ulimwengu wote mzima.

The surahs concluding note refers to the great universe, thus linking the theme of the surah, its legislation and directives to Gods will, power and knowledge that encompass the entire universe:

Ni Mungu aliyeumba mbingu saba na vivyo hivyo ardhi. Amri yake inashuka kupitia hizo zote, ili mjue kwamba Mungu ana uwezo juu ya kila kitu, na kwamba Mungu amekizunguka kila kitu kwa ujuzi wake. (Aya ya 12)

It is God who has created seven heavens and likewise of the earth. His command descends through them all, so that you may learn that God has power over all things, and that God encompasses all things with His knowledge. (Verse 12)

Hatujui kwa hakika maana ya neno "mbingu saba", wala ukubwa wake na vipimo vyake. Vivyo hivyo, hatujui "ardhi saba" ni zipi. Ardhi hii yetu inaweza kuwa mojawapo yake, na nyingine zinajulikana kwa Mungu peke yake. Hata hivyo, neno "mithluhunn", linalotafsiriwa hapa kuwa "vivyo hivyo", huenda lisiwe rejea ya idadi, bali ni kwamba ardhi imetengenezwa kwa nyenzo au sifa zilezile za mbingu. Lolote kati ya hayo lilivyo, si lazima kujaribu kutumia ujuzi wetu wenyewe kwa kauli za Qur'ani za aina hii. Ujuzi wetu hauenei kwa kila kitu katika ulimwengu, hata tuweze kujua hasa Qur'ani inamaanisha nini. Kudai ujuzi wa namna hiyo wa hakika kunawezekana tu pale mwanadamu atakapopata ujuzi usio na shaka kabisa kuhusu ulimwengu mzima. Kwa kuwa hilo haliwezekani, bado tunaweza kunufaika kwa rejea ya Qur'ani kuhusu jambo hili, pamoja na athari yake ya kisaikolojia, na mchango wake katika kuelewa dhana sahihi ya Kiislamu kuhusu ulimwengu.

We do not know to what the term seven heavens’ really refers, nor are we aware of their sizes and dimensions. Likewise, we do not know what the seven earths are. This earth of ours may be one of them and the others are known to God alone. Yet the term mithluhunn, translated here as ‘likewise’ may not be a reference to number, but to the fact that the earth is made of the same material or qualities as the heavens. Whichever is the case, it is unnecessary to try to apply our own knowledge to Qur’anic statements of this type. Our knowledge does not extend to everything in the universe so as to enable us to learn what exactly the Qur’an refers to. To claim such precise knowledge is possible only when man acquires absolutely certain knowledge of the entire universe. While this is impossible, we can still benefit by the Qur’anic reference to this fact and its psychological effect and its bearing on our understanding of the proper Islamic concept of the universe.