يَا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ اللَّاتِي هَاجَرْنَ مَعَكَ وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنْكِحَهَا خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِي أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا ﴿۵۰﴾ تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ذَلِكَ أَدْنَى أَنْ تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَا آتَيْتَهُنَّ كُلُّهُنَّ وَاللَّهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ وَكَانَ اللَّهُ عَلِيمًا حَلِيمًا ﴿۵۱﴾

﴾50﴿ Yaaa aiyuhan Nabiyyu innaaa ahlalnaa laka azwaa jakal laatee aataiyta ujoora hunna wa maa malakat yameenuka mimmaaa afaaa'al laahu 'alaika wa banaati 'ammika wa banaati 'ammaatika wa banaati khaalika wa banaati khaalaa tikal laatee haajarna ma'aka wamra' atan mu'minatan inw wahabat nafsahaa lin Nabiyyi in araadan Nabiyyu ai yastan kihahaa khaalisatan laka min doonil mu'mineen; qad 'alimnaa maa faradnaa 'alaihim feee azwaajihim wa maa malakat aimaanuhum li kailaa yakoona 'alaika haraj; wa kaanal laahu Ghafoorar Raheema
﴾51﴿ Turjee man tashaaa'u minhunna wa tu'weee ilaika man tashaaa'u wa manibta ghaita mimman 'azalta falaa junaaha 'alaik; zaalika adnaaa an taqarra a'yunuhunna wa laa yahzanna wa yardaina bimaa aataitahunna kulluhunn; wal laahu ya'lamu maa fee quloo bikum; wa kaanal laahu 'Aleeman haleemaa

﴾50﴿ O Prophet, indeed We have made lawful for you your wives to whom you have given their dowries, and those whom your right hand possesses from among those whom Allah has granted you (as spoils of war), and the daughters of your paternal uncles, the daughters of your paternal aunts, the daughters of your maternal uncles, and the daughters of your maternal aunts—those who migrated with you. And any believing woman who offers herself to the Prophet, if the Prophet wishes to marry her—this is exclusively for you and not for the (rest of) believers. We certainly know what We have enjoined upon them regarding their wives and those whom their right hands possess, so that there may be no difficulty upon you. And Allah is Most Forgiving, Most Merciful
﴾51﴿ You may defer (the turn) of whomever you will among them (your wives), and you may receive whomever you will. And if you desire (to be with) any of those whom you had set aside, there is no blame upon you. That is more suitable so that their eyes may be cooled, and they may not grieve, and they may be satisfied with what you give each of them. And Allah knows what is in your hearts, and Allah is All-Knowing, Most Forbearing

[50] This verse is an address to the Prophet (May Allah bless him and give him peace), granting him expanded permission in matters of marriage and concubines, in order to facilitate the mission of conveying the religion.
In this verse, four categories of women are mentioned:
1. First category: Women whom the Prophet (peace be upon him) married with a dowry, or had already done so.
2. Second category: Women acquired from war spoils, then either freed and married, or retained as concubines without marriage — such as Ṣafiyyah, Juwayriyyah, and Rayḥānah (may Allah be pleased with them all).
3. Third category: Relatives — From the paternal side: daughters of paternal uncles and aunts (i.e., from the Quraysh tribe). From the maternal side: daughters of maternal uncles and aunts (i.e., from the Banū Zuhrah tribe). The condition of Hijrah (migration) is mentioned, because without it, faith is considered incomplete, and for the Prophet, it was necessary that his wives possess complete faith.
4. Fourth category: Women who offered themselves to the Prophet without dowry or guardian, and he accepted them for himself.
"Khāliṣatan laka" — means this permission is exclusive to the Prophet (peace be upon him), in terms of these types of marriages.
"Min dūn al-mu’minīn" — i.e., other believers are not allowed to marry more than four women, nor are they allowed to marry without a dowry or guardian.
"Faraḍnā ‘alayhim" — means that for regular believers, Allah has made dowry, witnesses, and a guardian obligatory in marriage, and financial maintenance required in the case of concubines.
"Likay lā yakūna ‘alayka ḥaraj" — this indicates the wisdom behind the Prophet having multiple wives:
It allowed for wider social ties (through inter-family relations), which facilitated the spread of Islam.
It also enabled his wives to teach religious knowledge specifically to other women, especially on matters that women could not comfortably ask men about.
[51] This verse is connected to the previous one, in which expanded permission for marriage was granted to the Prophet (May Allah bless him and give him peace).
Now, this verse grants ease regarding the turn-taking (qasam) between his wives, so that no hardship (ḥaraj) would fall upon him.
For ordinary believers, qasam (division of nights and time between wives) is obligatory — meaning if a man has more than one wife, he must deal justly with them and give equal time to each.
However, equality in emotional closeness or love of the heart is not required, as that is beyond human control.
For the Prophet (peace be upon him), qasam was not obligatory by the ruling of this verse — yet he still made great effort to be fair and just in fulfilling it.
"Wa man ibtaghayta…" — means: if you had previously excluded a wife from her turn, but later wish to include her again, you have the full right to do so.
An example is Sawda (may Allah be pleased with her), who gave up her turn to ‘Ā’ishah (may Allah be pleased with her) voluntarily, and thus was excluded from the rotation.
"Dhālika adnā…" — this explains the benefits of this flexibility:
1. "An taqarra a‘yununna" — Their hearts will be content, knowing their rights are honored willingly.
2. "Wa lā yaḥzanna" — Even if they are temporarily left out, they will not grieve, knowing it was not due to injustice.
3. "Wa yarḍayna" — Even if less is given, they will still be pleased, understanding that they are not entitled beyond what you offer from kindness.
"Wa Allāhu ya‘lamu mā fī qulūbikum" — points to the emotional inclinations of the heart, which may be stronger toward one wife, and less toward another — but Allah knows it, and as long as rights are not violated, there is no blame.