ظاهرة الجواز في النحو العربي

 
Permission in terminology is one of the semantic rules and its meaning is to issue permit for a semantic rule, which in this case there are not the conditions of olligation or deny and leads to multiple choices for a semantic problem. 1) permission which is raised ftom the effect of languages.2)permission which returns to the natural language, which this one  is also devided  in two groups.A)permission which in this kind, two or multiple choices are different semantically and if they are placed in concept two text or induction, actually they arenot permission, but their being as permission are only limited to artifact sample which exisit in sematic books.On the other hand, each espciall face is on induction and its usage in other induction is a mistake.B)permission which is not under the influence of other induction for giving priority to a face over other faces.This kind of permission causes development of meaning in language, but about the Koranic permission, we must say that the  Koran has used among various faces, that face which in good manner has proportianallity with induction and cause of the verse or prose.In the shaow of Abul- Al- Ghaher theory about.Order and arrangement, the koranic permission and cause for using an espicall face among the faces is clear and explained.Permission phenomena in semantic books, creates this thought that there are some faces in language which the speaker or writer can use from each of them voluntarily and there is not any difference between them.Also, this is said about Koran that no one of the words, even each character of  the Koran can not  be substituted with other words or characters.Now, those semantics or interperators which usually speak about permission, this essay is aimed to review and analysis the position of this phenomena and its effect on Arabic language.
 
key words: Permission, semantic, textual induction, positional induction.
 
 
1.Introduction:
We have often heard that in the Arabic language, anything is possible. This statement implies that in an Arabic sentence, the case ending (ḥarakah) of a word can change, or a word may accept multiple grammatical positions within the same sentence. This phenomenon is referred to as jawāz (permissibility) in books on syntax and exegesis. Abd al-Latif states: One may be surprised to see that scholars who write commentaries neither confirm an error as a definitive mistake nor accept correctness as absolute truth. They do not consider even the seemingly definitive rules as fixed; rather, they have stated that a subject (fāʿil) might appear in the accusative case (manṣūb), and an object (mafʿūl) in the nominative (marfūʿ), as long as the sentence remains clear and unambiguous. For this reason, it has been said: “The best grammarian is the one who does not accuse anyone of a grammatical mistake.” In other words, any expression within the framework of the Arabic language has a grammatical justification that makes it acceptable.
 
2.Materials and Methods
 Sībawayh, and before him, Khalīl ibn Aḥmad al-Farāhīdī, paid special attention to two important linguistic aspects: linguistic context and situational context. They examined the impact of these two factors on sentence structure and sought to reveal the subtleties of Arabic expressions. Sībawayh emphasized the importance of analyzing certain syntactic structures through comparison with other commonly used constructions among Arabs. He stressed that such structures must have been genuinely used in their linguistic environment; otherwise, even if they conformed to Arabic grammar rules, they would not be accepted. Furthermore, Sībawayh highlighted the necessity of incorporating external and non-linguistic factors in analyzing and systematizing the language, particularly paying attention to the social context.
3.Discussion and Results
In modern linguistic studies, context holds a significant place. Many researchers have examined the dimensions of language based on the theory of context—among them, Fāḍil al-Samarrai, who made substantial efforts in the field of syntax and language. He not only aimed to simplify syntax and eliminate its complexities but also extended his research to semantic analysis. In his book Maʿānī al-Naḥw (“The Meanings of Syntax”), he endeavored to study most syntactic topics from the perspective of context. His goal was to reveal the meanings of various syntactic forms and rhetorical styles, and to clarify their differences using evidence from Quranic verses across all syntactic chapters. However, this book lacks theoretical discussions. Upon reviewing the work, one finds that unlike many other books, it leaves no room for the concept of jawāz (permissibility) in Arabic syntax. In contrast, other works, by presenting multiple grammatical and stylistic options, give the impression that some of these variants differ very little from each other. Aside from this book, which broadly discusses syntax, no independent study has thus far focused exclusively on this topic. In terminology, jawāz is one of the grammatical rulings and refers to the acceptance of a syntactic form without it being mandatory or prohibited. This opens the possibility for a syntactic structure to have multiple grammatical realizations. Like any other grammatical rule, jawāz can be a matter of agreement or disagreement. Based on this, jawāz in Arabic is categorized into two types: 1. Permissibility arising from dialectal influences. 2. Permissibility stemming from the nature of human language.
 

Conclusion:

 Jawāz is not a linguistic chaos, but rather a form of flexibility and fluidity that allows for the precise and subtle expression of meanings. Its role in language extends beyond what grammar books typically suggest, as they often imply that the different forms in language are virtually indistinguishable.
 Besides, Jawāz, shaped by dialectal influence, enriches the language, making grammatical rules more flexible and smoother, while reducing grammatical errors.
Moreover, some types of jawāz, when placed within the appropriate textual and contextual framework, are no longer considered mere grammatical permissions—they convey specific meanings that may be overlooked by grammarians. In contrast, some types of jawāz are unaffected by context and serve to help the language express a broader range of meanings.
Finally, one of the aspects of the Quran’s linguistic miracle is the phenomenon of jawāz. It is considered one of the manifestations of syntactic inimitability in the Quran. The unique lexical choices in the Quran guide us to the truth that every grammatical form carries its own distinct meaning.