دراسة سکینة قلب النبیّ محمد (ص) فی السور القرآنیة من خلال العملیّات (النشاطات) (الجزء الثلاثون من القرآن الکریم نموذجا)

للاتجاه الوظیفی فی اللسانیات مکاتب مختلفة، ومن اهمها مکتبة لندن ولهذه المکتبة (1916) موسسون من ابرزهم مایکل هالیدی الذی طوّر نظریة فیرث السیاقیة (1960) ثم وضع نظریة (1985) اسماها النحو النسقی (النظامی). هذه النظریة مبنیة علی اساس تعدد وظائف اللغة. انّ هذه المقالة تعتمد علی نحو هالیدی النظامی وتحاول ان تعالج آیات من الجزء الثلاثین معالجة لسانیة معتمدةً علی وظیفة اللغة التجریبیة ومستخدمةً المنهج الوصفی-التحلیلی. فی هذه المقالة بالترکیز علی الوظیفة التجریبیة (بعد استخراج العملیّات من الآیات ودراسة نوعها) یتّضح انّ العملیات المادیة والسلوکیة والعلائقیة والکلامیة والذهنیة تستعرض سکینة قلب النبیّ والعملیات المادیة تکون اکثر ورودا فی هذه الآیات التی نعالجها من الجزء الثلاثین ولاسیما هذه العملیة تکون اکثر حضورا فی الآیات التی تحقق سکینة قلب النبیّ من خلال عبادته وابلاغ رسالته واعطاء النعم الالهیة وذکر عظمة الله وقدرته وعمل الخیر وشکر النعم الالهیة فمحتوی الآیات وسیاق موقفها یقتضیان توظیف افعال تدلّ علی الحدث وتسهّل تجسم الحوادث. بعد العملیات المادیة، العملیة السلوکیة تکون اکثر ورودا فی هذه الآیات ووردت فی آیات تحقق سکینة قلب النبیّ من خلال الدعوة الی الصبر وتفویض امور الکافرین الی الله. الله مشارک العملیة فی سبعة وثلاثین موضعا والنبیّ مشارک فی اربعین موضعا. فی آیات القسم الاول والثانی والسادس والسابع، رسول الله مشارک فعال وفی آیات القسم الثالث والرابع والخامس، الربّ مشارک فعال.

investigating the prophet’s peace of heart in the quranic suras through processes: a case study of the thirtieth part of the holy quran

the functional approach in linguistics has various schools, the most important of which is the london school. this school has some founders, one of the most prominent of whom is michael halliday. he changed firth’s contextual theory and formulated a theory he called systemic grammar, based on the multiplicity of language functions.research method: this article emphasizes halliday syntax and examines and focuses on the experiential (thought-provoking) function of language in verses of the 30th part of the quran  and instead of talking about the peace quality of prophet’s mind in the verses which the word &sakineh& is directly mentioned, he speaks of the verses that  mean sakineh,a descriptive method with analysis tools is used in this study, so that the sentences of the surahs are examined in term of experiential function of language in halliday’s theory; then the processes that show the peace of heart of the prophet through language are noted and frequent processes in these verses are identified. finally, the superiority of these linguistic indicators is discussed.research objectives: 1) identifying some examples of peace of mind in the verses in which the word “sakinah” is not directly included; 2) investigating the prophet’s attainment of peace through processes. 3) highlighting the prominent linguistic elements in the verses. in this study, focusing on the experiential function of language (after extracting the processes from the verses and examining their type), it was found that: 1) material, behavioral, relational, verbal, and mental processes show the peace of heart of the prophet from a linguistic point of view, and despite the fact that sakinah is a matter of the heart, it is manifested primarily in material processes, because it (peace) is the result of action, and that action is manifested in material processes, and material processes occupy the second place in processes.2) regarding the prominent processes in the mentioned verses speaking about the worship of the prophet and the proclamation of his mission, we observed that the material processes were more frequent in the verses. peace is achieved for the prophet through his worship and proclamation of his mission, as the human’s heart approaches god through the worship of his lord, so here the prophet is an active participant and plays an important role in his own peace. in some verses we saw that the prophet’s patience in the face of problems and self-restraint in the face of hatred are able to realize the prophet’s peace through the behavioral processes that the prophet himself seeks.the prophet’s peace is also achieved through the divine beliefs, most of which are manifested in attributive-relational processes, the participant of which is god the almighty. the bestowal of divine blessings realizes the prophet’s peace of mind through material processes in which god is the active participant. also, the peace of heart of the prophet is achieved through the remembrance of god’s greatness and power, and this remembrance is manifested in the material processes in which god is the active participant. the prophet’s peace of heart is also achieved through defining his main duty in the relational processes in which the prophet is actively involved. most of the prophet’s peace of heart is achieved through the good deeds and gratitude of the divine blessings in the material processes whose participant is the prophet himself.3) regarding the cause of these prominent elements, it is necessary to say that material processes are prominent in the four types of verses speaking about the worshiping of the prophet, bestowing divine blessings, mentioning the greatness of god and his power, and giving thanks for divine blessings. and this multiplicity of material processes goes back to the essence of these verses, because worshiping, when it is pure and manifested in action, is the ultimate humility and brings peace. likewise, god bestows his blessings in practice and reveals his power through objective things, and asks the prophet to give thanks in practice in order to attain true peace. behavioral processes are frequent in the first part of the verses that speak about the patience of the prophet, because self-restraint against behavioral problems cannot be achieved except in these processes. relational processes are frequent in the two parts of the verses that speak of the divine beliefs and highlight the main duty of the prophet, to emphasize the endurance of problems by the prophet and the good news of success after hardship to calm the heart of the prophet who suffers from the deeds of the infidels and their speech. through these processes, god attributes such qualities as “masculine” to a prophet who is not obliged to force people to pray and believe in god, because god will hold them accountable when they return to the hereafter.