Thou mayest defer (the turn of) any of them that thou pleasest, and thou mayest receive any thou pleasest: and there is no blame on thee if thou invite one whose (turn) thou hadst set aside. This were nigher to the cooling of their eyes, the prevention of their grief, and their satisfaction - that of all of them - with that which thou hast to give them: and Allah knows (all) that is in your hearts: and Allah is All-Knowing, Most Forbearing. (51)
Tafsir
Where a number of ladies are involved, the scope for complaint increases. The Prophet Muhammad had many wives. In view of this, there was a possibility that these ladies might have grievances about ineqalities in conjugal rights, as a result of which giving his full concentration to the performance of his missionary work might have been hampered. So, it was laid down that his case was a special one and that he was not subject to the provisions regarding the observance of equality in conjugal rights which were applicable to Muslims in general. If there had been any clash between the provisions regarding conjugal rights and those regarding Islamic rights, then it would have been legitimate for the Prophet to give preference to Islamic rights. The purpose of granting exemption to the Prophet from the general provisions, was to prevent the growth of resentment among his wives; as a matter of fact, the Prophet hardly ever took advantage of these powers in practice.
Alternatively, you may use the smart search feature provided below