Allah (SWT) ya ce a cikin Littafinsa Mai Girma:

Allah (swt) has said in his Noble Book:

“Ku auri matan da kuke so, biyu, ko uku, ko hudu. Amma idan kun ji tsoron ba za ku yi adalci ba, to ku auri ɗaya kawai, ko kuma bayinku mata. Wannan shi ne mafi kusa ga kada ku karkata.” [An-Nisa: 3] Wannan ayar an saukar da ita ga Annabi (ﷺ) a shekara ta takwas bayan Hijira. An saukar da ita ne domin a takaita adadin matan da mutum zai iya aura zuwa huɗu. A lokacin saukar da ayar babu takaitaccen adadin matan da mutum zai iya aura. Idan aka karanta aka fahimci ayar, za a ga a fili cewa an saukar da ita ne domin a takaita adadin mata zuwa huɗu. Ma’anar ayar ita ce: ku auri mata, biyu, uku ko huɗu, waɗanda aka halatta maka kuma kake so. An ambaci biyu, uku da huɗu maimakon maimaita lissafi. Wato ku auri matan da kuke so daga cikin wannan adadi da aka ambata, biyu, uku ko huɗu. Magana tana nufin kowa ne, saboda haka dole a maimaita, domin kowane mai neman aure wanda yake son auren mata fiye da ɗaya, ya zaɓi adadin da yake so daga cikin wanda aka ba shi zaɓi, bisa sharadin cewa yawan da ya zaɓa bai wuce wannan adadi ba. Kamar yadda za a ce wa wata ƙungiya: ku raba wannan kuɗi. Ka ce akwai dinare dubu, misali. Za mu ce: ku raba dinare biyu-biyu, uku-uku, ko huɗu-huɗu. Idan an yi maganar a cikin ɗaya-ɗaya, to babu ma’ana a ciki. Saboda haka, furucin “biyu, uku da huɗu” wajibi ne domin kowane mutum ya zaɓi abin da yake so daga cikin wannan adadi. Don haka idan Allah (SWT) ya ce kowannenku zai iya auren mace da yake so, biyu, uku ko huɗu, ma’anar ita ce: ku auri biyu, uku ko huɗu, kowannenku. Ma’anar furucinsa (SWT) kuwa…

“Marry women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or your concubines. That is more fitting so that you do not deviate from the right course” [An- Nisa: 3] This verse was revealed to the Prophet (pbuh) in the 8th year of the Hijra. It was revealed to limit the number of wives one can marry to four. At the time of revelation of this verse there was no limit to the number of wives one could marry. On reading and understanding the verse it becomes clear that it was revealed to limit the number of wives to four. The meaning of the verse is: marry of the women, two, three or four who are permitted and agreeable to you. Twos, threes and fours are mentioned instead of repeated enumerations. i.e. marry the women of your choice from these mentioned numbers twos, threes and fours. The speech is addressed to everybody, therefore there has to be a repetition so that each suitor who wishes to marry a number of women can choose whatever He wants of number on condition that the combination He desires is restricted to this number. In other words, each suitor who wishes to marry more than one woman can marry as many as He likes from the number that is made optional for Him. Just as we would say to a group distribute this money. Let's say there was a thousand dinars for example.We would say; distribute dinars by twos, threes and fours. If you made your statement in the singular form then it would have no meaning. So the expression twos, threes and fours is inevitable so that each individual can choose what He wants from the specific number in the expression. So when Allah (swt) says each one of you can marry the woman of his choice two, three or four, this effectively means: marry all of you twos, threes or fours. i.e. each of you can marry two, three or four. As for the meaning of his (swt) saying:

“Amma idan kun ji tsoron ba za ku yi adalci ba (a tsakaninsu), to ku auri guda ɗaya kawai.” [An-Nisa: 3] Wannan yana nufin cewa idan kun ji tsoron ba za ku iya yin adalci ga wannan adadin matan ba, to ku zaɓi mata guda ɗaya kawai, ku kuma bar auren fiye da mace ɗaya nan take. Batun adalci ne ke ƙunshe a nan. Duk inda kuka ga adalci yana can, to ku manne da shi. Auren mace ɗaya kawai ya fi kusanci da kada a yi zalunci. Saboda haka, “don kada ku karkata (daga hanya madaidaiciya)” yana nufin ya fi dacewa domin kada ku yi zalunci, domin karkata a nan yana nufin zalunci. An ce: sarki ya karkata daga hanya madaidaiciya idan ya aikata zalunci. ‘Aisha (ra) ta ruwaito game da Annabi (ﷺ) cewa ya ce: “Don kada ku karkata (daga hanya madaidaiciya): wato don kada ku yi zalunci.” Ayar tana halatta yawan mata, tana kuma iyakance shi zuwa huɗu. Sai dai tana umurtar yin adalci a tsakaninsu, kuma tana wajabta takaita zuwa mace ɗaya idan ana tsoron zalunci, domin takaita zuwa mace ɗaya idan ana tsoron aikata zalunci ya fi kusanci da kaucewa zalunci, wanda musulmi yana da wajibi ya kiyaye shi.

“But if you fear that you shall not be able to deal justly (with them), then marry only one” [An- Nisa: 3] This means that if you fear that you shall not be able deal with these numbers of wives justly then you should simply choose one wife and relinquish the marriage to more than one wife immediately. The issue revolves around justice. Wherever you find it just, adhere to it. Marrying only one wife is closer to not doing injustice. So that you should not deviate (from the right course of action) means it is more fitting so that you do not do injustice, because the deviation here means injustice. It is said the ruler has deviated from the right course when He has committed injustice. 'Aisha (ra) narrated about the Prophet (pbuh) that He said: “So that you may not deviate (from the right course): so that you do not make injustice.” The Ayah permits the plurality of wives and limits it to four. However, it orders justice between them and enjoins the restriction to one wife when it is feared there would be injustice, because the restriction to one wife when there is fear of committing injustice is closer to avoiding injustice, a matter for which a Muslim is obliged.

Yana da kyau a sani cewa adalcin da aka ambata a nan ba sharaɗi ba ne na auren mata fiye da ɗaya. Maimakon haka, hukunci ne ga mutumin da yake son auren mata da yawa, wanda dole ne ya kiyaye shi idan ya auri mata fiye da ɗaya, da kuma gargaɗi da ya takaita ga mace ɗaya idan yana jin tsoron ba zai iya yi musu adalci ba. Wannan saboda ma’anar jumlar tana cika a cikin ayar ta hanyar faɗar Allah (SWT): “Ku auri matan da kuke so, biyu ko uku, ko huɗu”. [4:3] Wannan yana nufin halascin auren mata fiye da ɗaya ba tare da wani sharaɗi ba. Don haka, ma’anar jumlar ta cika. A wata magana, Ya ce: “Amma idan kun ji tsoro”. Kalmar “Amma idan kun ji tsoro” ba za ta zama sharaɗi ba saboda ba a haɗa ta da ayar farko a matsayin jumlar sharaɗi ba. Maimakon haka, ci gaba ce da wata sabuwar magana. Idan Allah ya so ya sanya shi sharaɗi, da ya ce: “Ku auri matan da kuke so, biyu ko uku, ko huɗu idan kuna iya yi musu adalci”, amma ba haka abin yake ba, don haka an tabbatar cewa adalci ba sharaɗi ba ne, a maimakon haka hukunci ne na Shari’a daban da hukuncin farko. Da farko Ya halatta auren mata da yawa har zuwa huɗu, sannan ya zo da wani hukunci daban, wanda shi ne cewa yafi kyau mutum ya takaita ga mace ɗaya idan ya yi imanin cewa auren mata fiye da ɗaya zai sa ya kasa yi musu adalci.

Indeed it should be known that the justice mentioned here is not a condition for marrying more than one wife. Rather it is a ruling for the man who wishes to marry a number of wives, that He must observe in the event of marrying more than one wife, and an exhortation to restrict Himself to one wife if He fears He will not be able to deal with them justly. This is because the meaning of the sentence is completed in the verse by his (pbuh) saying: “Marry women of your choice, twos or threes, or four”. [4:3] this means there is an absolute permissibility of marrying more than one wife. Thus, the meaning of the sentence is completed. In another statement, He (pbuh) said: “But if you fear”. The phrase “But if you fear” cannot result in being a condition because it is not linked with the first verse as a conditional clause. Rather it is a resumption of a new statement. If Allah had wished to make it a condition then He would have said: “Marry women of your choice, twos or threes, or fours if you can deal with them justly”, but that is not the case, so it is established that justice is not a condition, rather it is another Shar’a ruling different to the first rule. So firstly He permitted the plurality of marriages up to four, then He came with another ruling which is that it is better to restrict oneself to one wife when He believes that marriage to more than one wife will make Him incapable of dealing with them in a just manner.

Daga abin da ke sama a bayyane yake cewa Allah (swt) ya halatta auren mata fiye da ɗaya ba tare da sharaɗi ba, ba tare da ƙayyadewa ba, kuma ba tare da buƙatar wani dalili ba. Maimakon haka, kowane Musulmi yana da haƙƙin ya auri mata biyu, uku ko huɗu, duk wacce ya zaɓa. Shi ya sa muke ganin Allah (swt) yana cewa: "mata waɗanda kuka zaɓa" [4:3], watau waɗancan matan da kuke ganin sun dace da ku. A bayyane yake cewa Allah (swt) ya umarce mu da adalci tsakanin matanmu, kuma ya yi mana gargaɗi cewa idan mun ji tsoron ba za mu iya yin adalci tsakanin matanmu ba, to mu takaita kanmu ga mata ɗaya, domin takaita aure ga mace ɗaya yana sa mu fi kusantar kada mu aikata zalunci.

From the above it becomes clear that Allah (swt) has permitted polygyny without restriction, condition or any recourse to any justification. Rather, every Muslim is given the right to marry two, three or four wives of his choice. That is why we find Allah (swt) saying: “women of your choice” [4:3] i.e. those women whom you find agreeable to you. It is clear that Allah (swt) has ordered us to be just between our wives and exhorted us that if we fear we could not be able to do justice between our wives, we restrict ourselves to just one wife because the restriction of marrying one wife make us more likely not to commit injustice.

Abin da ake nufi da adalci da ake so tsakanin mata ba "cikakken adalci" ba ne. A'a, adalci ne a aure tsakanin mata wanda yake cikin ikon mutum ya aiwatar da shi, domin Allah ba ya ɗora wa mutum abin da ba zai iya ɗauka ba. Ya ce (SWT):

As for what constitutes desired justice between wives, it is not 'absolute justice'. Rather it is the justice in marriage between wives which is within the ability of the man to undertake, because Allah does not impose on man that which He cannot bear. He (swt) said:

"Allah ba ya ɗora wa kowane rai abin da ya fi ƙarfinsa" [Al-Baqarah: 286]. Gaskiya ne cewa kalmar 'ku yi adalci' an ambace ta a cikin ayar da ma'ana gabaɗaya, kamar yadda Ya (SWT) ke cewa:

“Allah burdens not a person beyond his scope” [Al- Baqarah: 286] It is true that the phrase 'be just' has been mentioned in the verse with a general import, as He (swt) says:

"Amma idan kun ji tsoron ba za ku iya yin adalci ba (a tsakaninsu)" [An-Nisa: 3]. Wannan ya ƙunshi dukkan fannonin adalci, amma wannan umarni na gaba ɗaya an keɓance shi da wani ayar, zuwa abin da mutum yake iya yi. Saboda haka, Allah (SWT) ya ce:

“But if you fear that you shall not be able to deal justly (with them)” [An- Nisa: 3] This encompasses all aspects of justice, but this general order has been specified in another verse to what the human has the capability to do. Thus, Allah (swt) said:

"Ba za ku taɓa iya yin adalci gaba ɗaya tsakanin mata ba, koda kuwa hakan ne abin da kuke marmari sosai, don haka kada ku karkata gaba ɗaya ga ɗaya daga cikinsu har ku bar ɗayar kamar wadda aka rataye." [An-Nisa: 129] Allah (SWT) ya bayyana a cikin wannan aya cewa ba zai yiwu mu cimma adalci da daidaito tsakanin mata ba, ta yadda ba zai taɓa faruwa an karkata ga ɗaya daga cikinsu ba, ko kuma a ƙara ko a rage a cikin abin da ya wajaba a kanmu na ciyar da su. Saboda haka, Allah (SWT) ya ɗauke mana cikakken adalci a dukkan girmansa, kuma bai ɗora mana sai abin da mutum zai iya ɗauka ba, bisa sharaɗin cewa mu yi iyakar ƙoƙarinmu da kuzarinmu. Domin ɗora abin da mutum ba zai iya yi ba yana daidai da zalunci:

“You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline completely to one of them so as to leave the other suspended” [An- Nisa: 129] Allah (swt) has clarified in the verse that it is impossible for us to realise justice and equality between wives, such that no inclination (towards one of them) would ever happen nor increase or decrease in what is obligatory upon us in providing for them. Due to this He (swt) has lifted from us the complete and full extent of justice and He (swt) has not imposed on us except that which one can bear on condition that we exert our utmost effort and energy. For the imposition of what one is not able to do is tantamount to oppression:

"Kuma Ubangijinka ba ya zaluntar kowa" [Al-Kahf: 49]. Kuma Yana cewa (SWT):

“And your Lord treats no one with oppression” [Al-Kahf: 49] And He (swt) says:

"Saboda haka kada ku karkata gaba ɗaya zuwa ɗaya daga cikinsu" [An-Nisa: 129] a matsayin sharhi kan maganar Allah (SWT): "Ba za ku iya yin adalci tsakanin mata ba ko da kun so" [An-Nisa: 129], kuma a matsayin hujja a kan haka, shaida ce cewa ma'anarta ita ce: ba za ku taɓa iya yi musu adalci daidai gwargwado ba dangane da soyayya. Fahimtar da ta dace ita ce yana yiwuwa a yi adalci a cikin komai banda soyayya. Wannan shi ne abin da ayar da ta gabata ta wajabta, domin ta ƙayyade cewa adalcin da ake so ba soyayya ba ne, kuma ta keɓe soyayya da jima'i daga cikin adalci, saboda ba a wajabta adalci a cikin waɗannan al'amura biyu ba, tun da ɗan Adam ba ya iya daidaita soyayyarsa. Wannan ma'ana tana samun goyon baya ne daga abin da aka ruwaito daga 'Aisha (RA) cewa ta ce: "Manzon Allah ﷺ yana raba abubuwa yana yin adalci ga kowa, yana kuma cewa: 'Ya Allah, wannan ne rabona na abin da ke hannuna, amma kada ka zarge ni game da abin da ke hannunka wanda ba ni da iko a kansa'", wato zuciyarsa. An ruwaito daga Ibn 'Abbas (RA) game da maganar Allah (SWT):

“So do not incline completely to one of them” [An- Nisa: 129] as a comment on his (swt) saying: “You will never be able to do perfect justice” [An- Nisa: 129] and as a reference for it, is an evidence that its meaning is: you will never be able to deal with them justly and equally with regards to love. The correct understanding is that it is possible to be just in everything other than love. This is what the previous verse obliges, as it has specified the desired justice to be other than love, and made love and sexual intercourse excluded from justice, because it is not obliged in these two issues, since a human is not able to be equal in his love. This meaning is supported by what has been reported about 'Aisha (ra) that she said: “The Messenger of Allah used to distribute things and do justice to all and used to say, “Oh My God, this is my distribution of what is in my control, but do not blame me for what is in Your control and over which I have no control”. i.e. his heart. It has been narrated from Ibn 'Abbas (ra) concerning the saying of Allah (swt):

"Ba za ku taɓa iya yin adalci sosai tsakanin mata ba" [An-Nisa: 129]. Ya ce "wannan yana nufin soyayya da jima'i." Allah (SWT) ya umarce mu da mu guji karkata gaba ɗaya ga mace ɗaya. Wannan yana nufin Ya halatta karkata a wani ɓangare, domin hani akan cikakken karkata yana nuna halaccin karkata a wani ɓangare. Misali kan haka shi ne hani akan kyauta mara iyaka da wuce kima da aka ambata a cikin faɗinsa (SWT):

“You will never be able to do perfect justice between wives” [An- Nisa: 129]. He said “this is with regards to love and sexual intercourse.” Allah (swt) has ordered us to abstain from completely inclining towards one wife. This means He has permitted the inclination because the prohibition of the complete inclination indicates the permissibility of the inclination. An illustration of this is the prohibition of unrestrained and excessive generosity mentioned in his (swt) saying:

"Kada ka miƙa hannunka har zuwa matsakaicin iyakarsa" [Al-Isra: 29]. Ma'anarsa ita ce an halatta a miƙa hannu ta wajen bayarwa ga mabuƙata. Saboda haka, Allah (SWT) ya halatta wa miji ya karkata zuwa ga wasu daga cikin matansa, ba tare da sauran ba. Sai dai ya hana wannan karkata ta shiga dukkan al'amura. Maimakon haka, karkatarwar ya kamata ta kasance ga abin da wannan karkata ta shafa, wato soyayya da sha'awa. Don haka ma'anar ayar ita ce: ka guji karkata gaba ɗaya zuwa ga mace ɗaya, domin idan cikakkiyar karkata ta faru daga gare ka, za ta bar sauran matar a rataye, watau wadda ba a sake ta ba, kuma ba ta da miji. An ruwaito daga Abu Hurairah (RA) cewa Annabi ﷺ ya ce: "Duk wanda yake da mata biyu, sannan ya karkata zuwa ga ɗaya ba tare da ɗayar ba, zai zo a Ranar Alƙiyama yana da rabin jikinsa yana faɗuwa ko yana karkata ƙasa."

“Nor stretch your hand forth to its utmost reach” [Al- Isra: 29] Which means it is permitted to stretch your hand by giving to the needy. Therefore, Allah (swt) has permitted the husband to incline towards some of his wives to the exclusion of others. However, He has forbidden this inclination to include all matters. Rather, the inclination should be to whatever this inclination applies, which is the love and desire. So the meaning of the verse is: refrain from the absolute inclination towards a wife, because if the complete inclination occurs from you, it will leave the other wife suspended, i.e. one who is neither divorced nor possessing a husband. It has been narrated by Abu Hurayra (ra) that the Prophet (pbuh) said: “Whosoever has two wives and He inclines towards one to the exclusion of the other, He will come on the Day of Judgement with half his body dropping or bending down”.

Saboda haka, adalcin da ya wajaba a kan miji shi ne daidaito tsakanin matansa a cikin abin da yake iya sarrafawa, kamar kwana, samar da abinci, tufafi da masauki da sauransu. Amma abin da ya shiga cikin ma'anar karkata, wato soyayya da sha'awa, ba wajibi ba ne a yi adalci a cikinsu, domin hakan ba zai yiwu ba, kuma Alkur'ani ya keɓe su.

Thus, the justice which is obligatory upon a husband is the equality between his wives in that which He has control over such as staying overnight, providing food, clothing and lodging etc. As for what falls under the meaning of inclination, which is love and desire, It is not obligatory to be just in these things because that is impossible, and they are excluded by the Qur'an.

Wannan batu ne na auren mata fiye da ɗaya (ta'addud al-zawjat) kamar yadda nassoshin Shari'a suka yi bayani. Idan mutum ya yi nazarin waɗannan nassoshi, yana iyakance kansa ga ma'anarsu ta Shari'a da ta harshe, ta abin da suke nunawa da abin da ake fahimta daga gare su, zai bayyana a fili cewa Allah (SWT) ya halatta auren mata fiye da ɗaya, har zuwa huɗu, a gabaɗaya, ba tare da wani sharaɗi ko ƙayyadewa ba. Nassin da ya zo game da wannan al'amari bai ƙunshi wani dalili ('illa) ba. Akasin haka, Allah (SWT) ya bayyana kansa ta hanyar da ke nuna ƙin karɓar wani uzuri. Ya ce:

This is the subject of polygyny as mentioned in the Shar’a texts. By studying these texts and limiting oneself to their Shar’a and linguistic meanings in terms of what they indicate and what is deduced from them, it becomes clear that Allah (swt) has in a general manner permitted the marriage to more than one wife (up to four) without restriction or condition. The text concerning this matter did not include any cause ('Illa). On the contrary, Allah (swt) has expressed Himself in a way which indicates the rejection of a justification. So He (swt) said:

“(Ku auri) matan da kuka zaba”. [An-Nisa: 3] Saboda haka, dole ne mu tsaya a iyakar nassin Shari'a da abin da aka samo daga gare shi ta fuskar hukuncin Shari'a. Ba a halatta a tabbatar da wannan hukunci da wani dalili ('Illa) ba, ko a tabbatar da shi da adalci, bukata ko wani abu daban, domin nassi bai kawo 'Illa ga hukuncin ba, kuma babu wani dalili (Illa) da za a iya samu a wani nassin Shari'a. Dalilin hukuncin (Illa) ya zama dalili na Shari'a, watau dole ne a sami nassi da ya ambace shi, domin hukuncin da aka samo daga gare shi ya zama hukuncin Shari'a daidai. Idan dalilin ya zama na hankali ko ba a ambace shi a kowane nassi ba, to hukuncin da aka samo ta hanyarsa ba zai zama hukuncin Shari'a ba. A maimakon haka, zai zama dokar mutum, kuma haramun ne a karɓe ta, haka kuma ba a halatta a aiwatar da ita ba. Hakan yana nufin zai zama hukuncin Kufr, domin duk hukuncin da ba na Shari'a ba hukunci ne na Kufr. Sai dai tun da ma'anar Hukm Shar'i (hukuncin Shari'a) shi ne 'maganar Mai Shari'a', ya zama dole hukuncin ya samo asali daga maganar Mai Shari'a, ko dai an ambace shi a sarari a cikin nassi, ko daga ma'anarsa, ko ta hanyar nuni, ko saboda kasancewar wata alama (Amara) a cikin nassi da ke nuni ga hukuncin Shari'a, ta yadda duk hukuncin da yake da wannan alama zai zama hukuncin Allah. Wannan alama (Amara) ita ce dalilin Shari'a (Illa Shar'iyya) da ake ambata a cikin nassi, ko dai a sarari ko ta nuni, ko ta fahimta, ko ta kwatance. Idan wannan alama (Amara), watau wannan Illah, ba ta samu a cikin nassi ba, to ba ta da daraja. Saboda haka, a bayyane yake cewa ba a halatta a tabbatar da auren mata fiye da ɗaya da dalili (Illa) ba, tun da babu wani Illa da aka samu a maganar Mai Shari'a. Illa ba shi da daraja wajen mayar da hukunci hukuncin Shari'a sai dai idan an same shi a maganar Mai Shari'a.

“(Marry) women of your choice”. [An- Nisa: 3] Therefore, we must stop at the limit of the Shar’a text and at what is derived from it in terms of Shari’ah rule. It is not permitted to justify this rule with any cause ('Illa), or justify it with justice, need or anything else, because the text did not bring 'Illa for the rule nor can any reason (Illa) be found in any other Shar’a text. The cause (Illa) of the rule should be a Shar’a reason i.e. there must be a text to mention it so that the rule which is derived from it can correctly be considered a Shar’a rule. If the reason is rational or not mentioned in any text, then the rule which is derived by means of it will not be a Shar’a rule. Rather it will be a man-made law and it will be Haram to adopt, nor will it be permitted to apply it. This is because it will be a Kufr rule, since any rule which is not a Shar’a rule is a Kufr rule. However, since the definition of the Hukm Shar'i (Shari’ah rule) being 'the speech of the Legislator' makes it inevitable that the rule is derived from the speech of the Legislator, either explicitly mentioned in the text, or from its meaning, or by indication, or due to the presence of a sign (Amara) in the text which points to the Shar’a rule, such that every rule which has that sign (Amara) will be a divine rule. This sign (Amara) is the Shar’a reason (Illa Shar'iyya) which is mentioned in the text either explicitly or by indication, inference or analogy. If this sign (Amara) i.e. this Illah is not found in the text then it has no value. Consequently, it becomes clear that it is not allowed to justify polygyny with reason (Illa) since no Illa is found in the speech of the Legislator. An Illa has no value in making a rule into a Shar’a rule except when it is found in the speech of the Legislator.

Duk da haka, rashin bayanin wata hukuncin Shari'a ta hanyar 'illa ba ya nufin cewa ba a halatta a bayyana hakikanin abin da zai faru dangane da tasirin wannan hukuncin Shari'a da kuma hakikanin abin da yake warwarewa daga cikin matsaloli. A'a, wannan bayani ne na hakikanin lamari, ba hujja ce ta hukunci ba. Bambancin da ke tsakanin bayanin hakikanin lamari da kuma tabbatar da hukunci ta hanyar 'illa shi ne cewa tabbatar da hukunci ta hanyar 'illa, 'illar ya zama tana wanzuwa koyaushe a cikin hukuncin, kuma ana yin qiyasi da wasu abubuwa zuwa ga wannan hukunci duk lokacin da 'illar ta samu a cikinsu. Amma bayanin hakikanin lamari shi ne bayyana hakikanin abin a lokacin da ake bayyana shi. Hakikanin lamarin na iya kawo ƙarshe, saboda haka ba daidai ba ne a yi qiyasi zuwa gare shi da wasu abubuwa. Saboda haka, a bayyane yake daga tasirin auren mata fiye da ɗaya cewa a cikin al'ummar da aka halatta shi ba za a samu yawan masoya ba, kuma a cikin al'ummomin da suka haramta yawan mata za a samu yawan masoya. Bugu da ƙari, auren mata fiye da ɗaya yana warware matsaloli da yawa, waɗanda ke faruwa a cikin al'ummar mutane a matsayinta na al'umma ta mutane, wadda ta dogara da auren mata fiye da ɗaya don warware su. Ga wasu misalan waɗannan matsalolin:

However, the absence of an explanation of a Shar’a rule by an Illa does not mean it is not permitted to explain the reality of what will take place in terms of the effect of this Shar’a rule and the reality of what it solves in terms of problems. Rather this is an explanation of a reality and not justification for a rule. The difference between explaining the reality and justifying a rule, is that the justification of a rule by an Illa, is that the Illa should constantly exist in the rule, and analogy of other things to this rule is made whenever the 'Illa is found in them. As for explaining the reality this is the clarification of the reality at the point in time when it is explained. The reality may cease, so it is incorrect to make an analogy to it with other things. Hence, it becomes clear from the effect of polygyny of wives that in the community in which it is permitted there will not be a plurality of mistresses, and in communities which forbid the plurality of wives there will be a plurality of mistresses. In addition, polygyny solves many other problems, which take place in a human community in its capacity as a human community, which depends on polygyny to solve them. The following are some examples of these problems:

1. Akwai wasu maza masu halaye marasa kyau, waɗanda ba sa iya gamsar da kansu da mace ɗaya. Irin waɗannan maza ko dai za su zalunci ko cutar da matarsu ɗaya tilo, ko kuma za su kalli wasu mata idan sun ga an rufe musu kofa wajen auren mace ta biyu, ta uku ko ta huɗu. Akwai haɗarin hakan ya faru ta fuskar yaɗuwar alfasha da zina a tsakanin mutane, da kuma haifar da zato da shakku a cikin iyalai. Saboda haka, wajibi ne mutumin da yake da irin wannan halin ya sami damar biyan buƙatarsa mai ƙarfi ta hanyar halal, watau ta hanyar da Allah (SWT) ya shar'anta.

1. There are some men with unusual dispositions, who are unable to satisfy themselves with one wife. Either such men will oppress or hurt their only wife or they will look at other women if they find the door shut in front of them to take a second, third or fourth wife. There is a danger of this happening in terms of the spread of indecency and fornication amongst people and the creation of suspicion and doubts within families. Therefore, it is essential that a person who possesses such a disposition should have the opportunity to satisfy his strong urge in a halal manner i.e. in a way that Allah (swt) has legislated.

2. Ana iya samun cewa mace ba ta haihuwa don haka ba za ta iya haifuwar ɗa ba, amma mijinta yana ƙaunarta ƙwarai, haka kuma ita tana ƙaunarsa, wanda hakan yakan sa su ƙudurta su ci gaba da rayuwarsu ta aure cikin farin ciki. Duk da haka, mijin na iya sha'awar samun 'ya'ya kuma yana da ƙaunar yara. Idan kuwa bai halatta a gare shi ya auri wata matar ba, kuma bai sami wata hanya da za ta yiwu a gare shi ba, to dole ne ya ko dai ya saki matarsa ta farko, wanda hakan zai haifar da lalacewar zaman lafiyar gida da ƙarshen rayuwar aure mai daɗi, ko kuma a hana shi jin daɗin samun 'ya'ya. Wannan kuma zai haifar da murkushe ɓangaren uba wanda ke cikin sha'awar haihuwa. Saboda haka, yana da muhimmanci a ba irin wannan miji damar auri wata mace baya ga matarsa da ke tare da shi, domin ya samu 'ya'yan da yake so.

2. It may be that a woman is barren and therefore cannot bear children but her husband still loves her dearly and vice versa, which makes them determined to continue with their happy married life. The husband may however desire offspring and have a love for children. If it is not permitted for Him to marry another wife and He finds no options available to Him He will have to either divorce his first wife, which would lead to the destruction of the stability of the household and the end of a happy marriage, or He is deprived from enjoying offspring. This will lead to the suppression of the aspect of fatherhood present in the procreation instinct. Therefore, it is essential that such a spouse is given the opportunity to marry another wife in addition to the existing wife so that He can have the offspring which He desires.

3. Matar na iya kamuwa da wata cuta, wadda ta ba ta uzuri daga biyan bukatar aure da kula da gida da kula da miji da yara. Duk da haka miji na iya ƙaunarta sosai ya kuma sonta, bai kuwa da niyyar sakinta ba, amma ba zai iya rayuwarsa yadda ya kamata da ita kaɗai ba, sabili da haka ba tare da wata matar ba. Wajibi ne a irin wannan yanayi a ba shi damar auren mata fiye da ɗaya.

3. The wife may be ill with a disease, which excuses her from having conjugal relations or looking after the house and seeing to the husband and children. She might still be cherished and dearly loved by her husband who might have no wish to divorce her, although He cannot live his life properly with just her alone, and consequently without another wife. It is imperative that in such a situation the opportunity is given to Him to marry more than one wife.

4. Yaƙe-yaƙe da tashe-tashen hankula na iya faruwa, waɗanda ke kashe dubban mutane, ma miliyoyi na maza, wanda hakan na iya lalata daidaito tsakanin adadin maza da mata, kamar yadda ya faru a zahiri, musamman a Turai, a Yaƙin Duniya na Farko da na Biyu. Idan namiji ba zai iya auren mata fiye da ɗaya ba, to me ya kamata sauran mata su yi? Za a hana su rayuwar iyali da farin cikin gida da sauƙi da jin daɗin aure, ban da abin da sha'awar haihuwa za ta iya kai wa ta fuskar haɗari ga ɗabi'a.

4. Wars and uprisings might take place which claim the lives of thousands, even millions of men which may upset the balance between the numbers of men and women, as has happened actually, especially in Europe, in the First and Second World War. If a man is not able to marry more than one wife what are the rest of the women supposed to do? They will be deprived from family life and the happiness of a home and the ease and comfort of married life, not to mention what the procreation instinct can lead to in terms of the danger to morality.

5. Ana iya samun yanayin da yawan maza da mata a cikin wata al'umma, mutane ko yanki ba su yi daidai ba. Yawan mata na iya zama fiye da na maza, don haka daidaiton lambobi tsakanin maza da mata ya lalace. Wannan kuma kusan shi ne yanayin a tsakanin al'ummomi da ƙasashe da dama. A irin wannan hali, babu mafita ga wannan matsala sai halaccin auren mata fiye da ɗaya ga namiji.

5. It may be that in a nation, people or region the number of males and females is not equal. The number of females may be higher than males so the numerical balance between men and women is upset. And this is almost the case amongst many peoples and nations. In such a situation there is no solution to this problem except the permissibility of polygyny.

Waɗannan matsaloli ne na gaske da al'umma da ƙasashen ɗan adam ke fuskanta. Idan aka haramta auren mata fiye da ɗaya, to waɗannan matsaloli za su ci gaba da kasancewa, domin babu mafita a gare su sai ta hanyar halatta auren mata fiye da ɗaya. Saboda haka ya kamata a halatta auren mata fiye da ɗaya don a magance waɗannan matsalolin da mutane ke fuskanta. Lallai Musulunci ya halatta auren mata fiye da ɗaya, amma bai wajabta shi ba. Halascin auren mata fiye da ɗaya tabbatacce ne, duk da cewa ya kamata a sani cewa yanayin da aka bayyana a sama da makamantansu waɗanda ka iya kasancewa tsakanin mutane da cikin al'umma matsaloli ne na gaske da ke faruwa, amma ba su ne dalilin auren mata fiye da ɗaya ba, kuma ba su ne sharaɗin halascin auren mata fiye da ɗaya ba. Maimakon haka, namiji yana da izinin ya auri mata ta biyu, ta uku, da ta huɗu, ko matsalolin da ke buƙatar auren mata fiye da ɗaya a matsayin mafita sun taso ko ba su taso ba. Domin Allah (SWT) ya ce:

These are real problems faced in the human community among peoples and nations. If polygyny is outlawed then such problems remain, since there is no solution for these problems except through allowing polygyny. Hence, polygyny should be permitted so that these problems which humans face are dealt with. Indeed Islam has permitted polygyny but has not obliged it. The permissibility of polygyny is inevitable although it should be known that the situations outlined above and their like which may exist among humans and in human societies are real problems which occur but they are not an Illa (cause) for marrying more than one wife nor are they a condition for the permissibility of polygyny. Rather, the man is allowed to marry a second, third and fourth wife whether problems which require polygyny as a solution has arisen or not. Because Allah (swt) says:

“Ku auri matan da kuke so, biyu ko uku ko hudu” [An-Nisa: 3]. Allah (SWT) ya ce: “waɗanda kuke so”. Allah (SWT) ya sanya wannan a matsayin umarni gabaɗaya, ba tare da iyaka ko sharadi ba. Dangane da iyakance aure zuwa mata ɗaya kuwa, Shari'a ta fifita hakan ne a yanayi ɗaya kaɗai, wato idan akwai tsoron cewa mutum ba zai iya yin adalci tsakanin matansa ba. Sai dai ban da haka, babu wata nassi da ya nuna fifiko ga auren mace ɗaya kaɗai. Duk da cewa auren mace fiye da ɗaya hukunci ne na Shari'a da aka samu a bayyanannen nassin Alkur'ani, al'adar Jari-hujja da farfagandar Yammacin Duniya, musamman wadda ake yi wa Musulunci fiye da sauran addinai, sun nuna auren mace fiye da ɗaya a matsayin abin ƙyama da rashin kunya, suna kwatanta shi da aibi da abin kunya a cikin addini. Dalilin hakan ba don an ga wani aibi a dokokin Allah (SWT) ba, a'a don a raina Musulunci, kuma babu wani dalili banda wannan. Wannan farfaganda ta yi tasiri sosai a kan Musulmi, musamman ɓangaren masu mulki da matasa masu ilimi. Hakan ya sa waɗanda zukatansu ke cike da kishin Musulunci suka tsaya don kare addinin, amma wasu daga cikin irin waɗannan Musulmi sun karɓi fassarori marasa gaskiya don haramta auren mace fiye da ɗaya, ta haka sun zama masu tasiri ga farfagandar ƙarya da maƙiya Musulunci ke yaɗawa. Saboda haka dole ne mu gargadi Musulmi cewa ayyuka masu kyau (Hasan) su ne abin da Shari'a ke ganin kyau (Hasan), kuma ayyuka marasa kyau (Qabeeh) su ne abin da Shari'a ke ganin mummuna (Qabeeh); duk abin da Shari'a ta halatta kyakkyawa ne (Hasan), kuma duk abin da ta haramta mummuna ne (Qabeeh). Haka kuma dole ne mu gargadi Musulmi cewa auren mace fiye da ɗaya, ko yana da wani alheri da ake iya gani ko babu shi, kuma ko yana warware matsalolin da suka faru ko ba ya warwarewa, Shari'a ta halatta shi, Alkur'ani kuma ya bayyana hakan a fili. Saboda haka aiki ne mai kyau, kuma haramta auren mace fiye da ɗaya mummunan abu ne, domin hukunci ne na kafirci. Ya kamata a bayyana a fili cewa Musulunci bai wajabta auren mata fiye da daya a kan Musulmi ba, haka kuma bai sanya shi mustahabbi (abin so) ba. Maimakon haka, ya sanya shi a cikin abubuwan da aka halatta, wanda aka ba su damar aikatawa idan suna so. Kasancewar Musulunci ya halatta shi yana nufin ya gabatar wa mutane mafita da za su iya amfani da ita duk lokacin da bukatar hakan ta taso, kuma ya ba su izinin kada su hana kansu matan da suka zaba idan ra'ayinsu ya karkata zuwa gare su. Don haka, halatta auren mata fiye da daya ba tare da wajabta shi ba, shi ne abin da ya sa ya zama daya daga cikin mafitar da ta fi tasiri ga bil'adama a cikin al'umma da jama'a.

“Marry women of your choice, two or three, or four” [An- Nisa: 3] And He (swt) said: “of your choice”. He (swt) has made this general without restriction or condition. As for the restriction of marrying one wife, the Shari’ah has preferred this in only one situation, which is where there is a fear that one is not able to do justice between his wives. As for anything other than that, there is no expressed preference to marry only one in any of the texts. In spite of the fact that polygyny is a Shar’a ruling found in the clear text of the Qur'an, Capitalist culture and Western propaganda, particularly that against Islam as opposed to other religions, has portrayed marriage to more than one wife as a hideous and repugnant practice and depicted it as a deficiency and a source of shame in the Deen. The motive for this is not because a defect has been noticed in the laws of Allah (swt) but in order to disparage Islam, and there is no motive for it other than this. This propaganda has greatly affected Muslims, particularly the ruling faction and the educated youth. This drove those who were moved by Islamic emotions to stand for Islam. Such Muslims adopted false interpretations to forbid polygyny, thus they were actually influenced by the false propaganda circulated by the enemies of Islam. That is why we must warn the Muslims that pretty actions (Hasan) are what the Shar’a deems to be pretty (Hasan) and ugly actions (Qabeeh) are what the Shar’a deems to be ugly (Qabeeh), and whatever the Shar’a permits is pretty (Hasan) and whatever the Shar’a forbids is ugly (Qabeeh). Also we must warn the Muslims that polygyny, whether it has a tangible good effect or not, and whether it solves problems which have occurred or not, the Shari’ah has permitted it, and the Qur'an has stated that clearly. Therefore it is a pretty action and the prohibition of polygyny is ugly, because it is a Kufr rule. It must be made clear that Islam did not make polygyny Fard on the Muslims nor Mandub (preferred). Rather, it made it one of the permissible things, which is allowed for them to do if they wished to do so. The fact that Islam made it permissible means that it has placed before the people a solution that they can use whenever it is necessary to do so, and it has permitted them not to deprive themselves from the women of their choice if in their view they were to incline towards them. Thus, permitting polygyny and not making it obligatory is what makes it one of the most effective solutions for humans in the community and society.