Surah an nisa Transliteration with a Look at Women’s Rights in Islam

How can a religious text serve as the foundation for a just and cohesive society? Surah An-Nisa, the fourth chapter of the Quran, provides a comprehensive framework. Revealed in Madinah, it addresses key topics like justice, social welfare, and individual rights, making it essential for understanding the social structure of Islam. From an Islamic perspective, I believe this surah is unique in how it highlights the dignity of women, protects the vulnerable, and outlines the nature of a community based on fairness. 

In this article, we will provide the surah an nisa transliteration and analyze the foundational discussion on women’s rights and social rules, uncovering the depth and strength of its message.

Surah an nisa Transliteration and Complete Arabic Text

Surah An-Nisa is a Madinan surah consisting of 176 verses. Allah honored women, elevated their status, and preserved their rights, naming a surah after them and dedicating to it a great theme — giving life, for women are its source. To clarify this, we will focus on the verses in this surah that relate to women’s rights.Here is these verses of surah an nisa transliteration along with arabic text:

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا (1)

Ya ayyuhan-naasu ittaqoo rabbakumul-ladhee khalaqakum min nafsin waahidatin wa khalaqa minhaa zawjahaa wa battha minhumaa rijaalan katheeran wa nisaa’aa; wattaqul-laahal-ladhee tasaaa’aloona bihee wal-arhaam; innal-laaha kaana ‘alaikum raqeebaa(1)

 

وَإنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ فَإنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلَّا تَعُولُوا (3)

Wa in khiftum alla tuqsitū fī l-yatāmā fa-inkihū mā ṭāba lakum mina l-nisā’i mathnā wa thulātha wa rubāʿa fa-in khiftum alla taʿdilū fawāḥidatan aw mā malakat aymānukum dhālika adnā allā taʿūlū (3)

 

وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا (4)

Wa ātū l-nisā’a ṣaduqātihinna niḥlatan fa-in ṭibna lakum ʿan shayin minhu nafsan fakulūhu hanī’an marī’an (4)

 

وَلِلنِّسَاءِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَفْرُوضًا (7)

Wa lil-nisā’i naṣībun mimmā taraka l-wālidāni wal-aqrabūna mimmā qalla minhu aw kathura naṣīban mafrūḍan (7)

 

يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ (11)

Yūṣīkumu llāhu fī awlādikum lil-dhakari mithlu ḥaẓẓi l-unthayayn (11)

 

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ (19)

 Wa ʿāshirūhunna bil-maʿrūfi (19)

 

فَإنْ كَرِهْتُمُوهُنَّ فَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا (19)

 Fa-in karihtumūhunna faʿasā an takrahū shay’an wa yajʿala llāhu fīhi khayran kathīran (19)

 

وَإنْ أَرَدْتُمُ اسْتِبْدَالَ زَوْجٍ مَكَانَ زَوْجٍ وَآتَيْتُمْ إحْدَاهُنَّ قِنْطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا أَتَأْخُذُونَهُ بُهْتَانًا وَإثْمًا مُبِينًا (20)

Wa in aradtumu istibdāla zawjin makāna zawjin wa ātaytum iḥdāhunna qinṭāran falā ta’khudhū minhu shay’an ata’khudhūnahu buhtānan wa ithman mubīnan (20)

 

حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسَائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ فَإنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إلا مَا قَدْ سَلَفَ إنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا (23)

Ḥurrimat ʿalaykum ummahātukum wa banātukum wa akhawātukum wa ʿammātukum wa khālātukum wa banātu l-akhī wa banātu l-ukhti wa ummahātukum allātī arḍaʿnakum wa akhawātukum mina l-raḍāʿati wa ummahātu nisā’ikum wa rabā’ibukum allātī fī ḥujūrikum min nisā’ikum allātī dakhaltum bihinna fa-in lam takūnū dakhaltum bihinna falā junāḥa ʿalaykum wa ḥalā’ilu abnā’ikumu alladhīna min aṣlābikum wa an tajmaʿū bayna l-ukhtayni illā mā qad salafa inna llāha kāna ghafūran raḥīman(23)

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Key Themes in Surah an nisa: Rights and Justice

Allah Almighty did not mention in His Book a “Surah of Men,” but He did mention “Surah An-Nisa.” This is evidence of the honor and status granted to women. surah an nisa transliteration shows that  the surah addresses important matters related to women, the family, the state, and society, and much of it focuses on women’s rights. For this reason, it was named Surah An-Nisa, and anyone who reflects on this noble surah will see within it the honoring of women. Surah an nisa Transliteration helps us understand the major themes of the surah which include:

Justice in Dealings: Islam teaches Muslims to be fair and just, even when it’s not in their own interest or that of their family.

Women’s Rights: The surah supports women’s rights, including their share in inheritance, the right to agree on marriage, and being treated with fairness.

Orphan Care: It also focuses on caring for orphans, making sure their money and safety are protected.

Social Responsibility: The surah also talks about helping people in need and fighting against unfair treatment and oppression.

Verses on Women, Orphans, and Social Rules

Surah an nisa Transliteration teaches us that the surah does not speak only about women’s rights; it also addresses the rights of orphans, the rulings of inheritance, and the regulations of social life as a whole. Here is the tafsir of these verses that include these topics:

1- Allah created woman from the rib of man and spread from them both men and women: 

“O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women.” [An-Nisa: 1]

This verse is part of the Khutbat al-Hajah (the sermon of need) which the Prophet ﷺ would begin his sermons with. It is very important, especially for speakers, preachers, and religious advisers.

2- Safeguarding the rights of female orphans:

“And if you fear that you will not deal justly with the orphans, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hands possess. That is more suitable that you may not incline [to injustice].” [An-Nisa: 3]

Urwah ibn al-Zubayr asked ʿA’ishah رضى الله عنهما about the saying of Allah: “And if you fear that you will not deal justly with the orphans…” [An-Nisa: 3]

She said: “O son of my sister, this orphan girl is in the care of her guardian, sharing his wealth, and her wealth and beauty appeal to him. He wants to marry her without giving her a fair dowry — the same that others would give her. So they were forbidden to marry them unless they give them their due in dowry, reaching the highest amount they deserve, and they were commanded to marry other women instead.”

3- Limiting oneself to one wife if fearing injustice:

“But if you fear that you will not be just, then [marry only] one or those your right hands possess.” [An-Nisa: 3]

surah an nisa transliteration and tafsir tell us the meaning of this verse as: If you fear that you will not be able to maintain justice when marrying multiple wives, then restrict yourself to one. This is an honor and protection for women.

4- Women have a share in inheritance:

In pre-Islamic times, inheritance was given to males only, excluding females. But in islam Allah says:

“And for women is a share of what the parents and close relatives leave, be it little or much — an obligatory share.” [An-Nisa: 7]

5- The difference in inheritance between men and women:

“Allah commands you concerning your children: for the male, what is equal to the share of two females.” [An-Nisa: 11]

surah an nisa transliteration with explanation shows that this is because men are responsible for spending on their dependents and paying the dowry to women. 

6- The dowry is to be paid by the husband to the wife according to agreement:

“And give the women [upon marriage] their dowries as a gift. But if they, of their own good pleasure, remit any part of it to you, then take it and enjoy it with good cheer.” [An-Nisa: 4]

Ibn ʿAbbas said: “‘Gift’ means the dowry — a specified obligation. The man should give it willingly..”

7- Husbands are commanded to live with their wives in kindness:

“And live with them in kindness.” [An-Nisa: 19]

Meaning: Speak kindly to them, treat them well, and behave toward them in the best way you can, as you would like them to behave toward you.  The Prophet ﷺ said: “The best of you are those who are best to their families, and I am the best of you to my family.” [Tirmidhi, authenticated by al-Albani]

8- The husband should treat his wife well even if he dislikes her:

“But if you dislike them — perhaps you dislike something and Allah makes therein much good.” [An-Nisa: 19]

surah an nisa transliteration Meaning for this verse: If you are patient and keep them despite your dislike, Allah may place much good for you in this — in this world and the Hereafter.

The Prophet ﷺ said: “A believing man should not hate a believing woman. If he dislikes one of her characteristics, he will be pleased with another.” [Muslim]

9- It is forbidden to take back the dowry after separation:

“But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin?” [An-Nisa: 20]

Meaning: If you wish to part from your wife and marry another, you have no right to take anything back from her dowry — even if it were a large sum. Allah continues:

“And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?” [An-Nisa: 21]

10- As a form of honoring women, marriage is prohibited with certain close relatives by blood and breastfeeding:

“Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, your brothers’ daughters, your sisters’ daughters, your mothers who nursed you, your sisters through nursing, your wives’ mothers, and your stepdaughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred. Indeed, Allah is ever Forgiving and Merciful.” [An-Nisa: 23]

surah an nisa transliteration tell us that the prohibition of these women for men carries great wisdom and noble objectives required by sound human nature. For example, the prohibition of marrying two sisters is to prevent enmity from arising between them.

Why This Surah Is Vital for Understanding Islamic Law

surah an nisa transliteration shows that this surah is central to Islamic jurisprudence (fiqh) because it addresses laws surrounding:

Women’s Rights in Marriage – Islam grants women the right to accept or refuse marriage proposals, and the surah emphasizes fairness in marital relations.

Inheritance Laws – Before Islam, women had no right to inherit property. Surah An-Nisa established fixed shares for daughters, wives, mothers, and sisters.

Orphan Protection – The surah warns against consuming orphan property unjustly, reminding believers that this is a major sin.

Justice in Leadership and Society – Leaders are instructed to rule with justice and safeguard the rights of all people.

Common Misinterpretations and Clarifications

Sadly, some people misquote Surah an nisa to claim Islam oppresses women. This is often due to mistranslations, lack of historical context, or deliberate distortion. For example:

Verse 34 : “ Men are the caretakers of women, as men have been provisioned by Allah over women and tasked with supporting them financially” 

ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍۢ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ

It is incorrect to make a blanket statement that Allah has favored men in all matters and placed them in higher ranks. The preference mentioned in the verse refers specifically to qiwamah — meaning responsibility and duty, not merely honor. Allah has granted men physical strength and the responsibility of providing financially so that they may care for women and fulfill their needs. Therefore, this verse is also an honor for women, not a diminution of their status.

 

Verse 11: يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ

The scholars of Tafsir unanimously agree that Allah’s statement: “to the male, a portion equal to that of two females” is not a universal rule applied whenever a male and female inherit together, as many people mistakenly assume. Rather, it applies specifically to the case mentioned by Allah in this part of the Ayah.

In the same verse, Allah says: “If you leave only two ˹or more˺ females, their share is two-thirds of the estate. But if there is only one female, her share will be one-half. Each parent is entitled to one-sixth if you leave offspring. But if you are childless and your parents are the only heirs, then your mother will receive one-third.” This clearly indicates that the rule of “to the male a share equal to that of two females” is not a general principle, but rather specific to a particular case, as previously explained.

Furthermore, this division is not intended as discrimination but is also an honor for the woman, because she does not have the same financial obligations as a man. Her expenses are always the responsibility of a man — before marriage, they are upon her father or whoever is obliged to support her; after marriage, they are upon her husband; and if he is unable, then upon her children. This is entirely different from the case of a man, who is obligated to provide for others, such as his children, parents, wife, and more. Therefore, even if a male receives twice her share of wealth, it is because he is charged with the duty of spending on her.

Ulum Al-Azhar Academy’s Tafsir Approach to an nisa

Ulum Al-Azhar Academy plays an important role in teaching the Qur’an in the right way. When we study surah an nisa transliteration, we ensure  some important steps:

– Look at the words to make sure the reading is correct.

– Study the history to understand when and why each part was revealed.

– explain how the teachings of this surah can be used in today’s world, while staying true to the values of Islam.

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Conclusion

Surah an nisa is not just a chapter in the Qur’an—it’s a divine constitution for justice, particularly for women, orphans, and social equity. As a Muslim, I see it as proof that Islam was given to protect the vulnerable and promote equality.

Learning and understanding Surah an nisa transliteration helps Muslims around the world connect with the powerful message of the chapter, recite it correctly, and internalize its teachings.

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FAQs

Does Surah an nisa focus only on women’s issues?
While it addresses women’s rights extensively, it also covers justice, orphan care, inheritance, war ethics, and leadership principles.

Is it necessary to study tafsir alongside transliteration?
Yes. The surah an nisa transliteration is for pronunciation, but tafsir provides the deeper meanings and contexts behind the verses.

How many verses are in Surah an nisa?
There are 176 verses, covering various aspects of Islamic law and ethics.