Mushaf ‘Uthmānī which should contain on seven reading (qirā'āt), unconsciously Some of Muslim made it just into one reading. Because of the constriction or conduction, it causes implication toward the meaning. The discourse of al-qirā'āt al-sab' is one of examples which try to explore that different qirā'āt. But unfortunately most of this discourse usually only tell about the different of qirā'āt without telling the implication toward the meanings, and there has not more existed yet any specific study which compare between al-qirā'āt al-sab and its implication toward the meaning which is caused by the difference of qirā'āt between the leaders, whereas actually the study of al-qirā'āt al-sab’ can be used to be social value by placing it as the instrument of interpretation of al-Qur'an words.
But because of the width of the material of al-qirā'āt al-sab’ so in this research the writer only focuses on the special principle (al-qawāid al-farshiyah) in sūrah an-nisā'. And from this principle it will be specified into morphological perspective and i'rāb.
This research uses descriptive and comparative method. It means to describe then compare the readings of the leaders of al-qirā'āt al-sab’ through meaning analysis which is using morphology theory and i'rāb. Those data is used to formulate the variety of Qur’an readings which implicate toward the meaning.
Based on the data and the research which has been done, It concludes that al-qirā'āt al-sab' in sūrah an-Nisā' related to the special principle (al-qawāid al-farshiyyah) from morphology and i'rāb perspective, some implicated toward the meaning and some did not.
While al-qirā'āt al-sab' in sūrah an-Nisā' from morphology perspective is divided into al-thulāthī al-mujarrad and al-thulāthī al-mazīd. Al-thulāthī al-mujarrad is divided into two forms, the same word in reading and the different word. And Al-thulāthī al-mazīd is divided into four forms, thulāthī and rubā’ī, thulāthī and khumāsī, rubā’ī and rubā’ī, khumāsī and khumāsī. And from i'rāb perspective, it is divided into Mansūb and Majrūr and Mansūb and Marfū’.