Abstract:

The religion of Islam has demanded some radical changes in the understanding of belief, worship, morality, law, economy and politics in the Arabian peninsula where it was born. Different linguistic elements have been used in the Qur'an and Sunnah for the realization of mental and behavioral change. As it is known, hadiths do not present a uniform situation in terms of style, on the contrary, they are divided into various categories. In this context, It is possible to divide the style of the Prophet Muhammed into two main parts as direct expression and indirect expression. The aim of the direct expression style is to express the message in a simple way without giving place to rhetoric. This linguistic quality can often be observed in the words, orders, prohibitions and correspondence of the Messenger of Allah about the past, future and current situation. The purpose of the indirect expression style is applied to make the message comprehensible or to penetrate the life and memory of the person. Examples of indirect expression are hadiths that include similes, metaphors, allusions, parables and parables. For this reason, in order to understand and interpret the hadiths, the style and narrative style used by the Prophet in his message should be taken into account. Examining the hadiths, there are some expression patterns used by the Prophet Muhammed (pbuh). Among these, there are many hadiths that are narrated in terms such as "he is not from us or from me", "he will not have faith", "he cannot enter heaven", "Allah does not look at him, does not purify him". However, researches dealing with the normative expressions in the hadith narration are limited. This research covers the evaluation of the narrations selected from the main hadith sources, in particular Kutub-i Tisa. The aim of this research is to present the messages intended to be given in the aforementioned stereotypes as a whole and to determine how such narrations are evaluated in hadith commentaries. It is important to focus on how the narrations expressing outward disbelief, not being a believer, and being deprived of Paradise are understood and whether the content of the aforementioned narrations will create a perspective in the social field. Especially to reveal is important how the elements in the narrations construct or aim to build the mental world of people. However, considering the limitations of the research, it will not be possible to convey all the narrations in detail and to analyze the bills and texts. On the other hand, aspects related to fatwa such as haram and makruh in the fiqh literature of the facts conveyed in the aforementioned narrations will be left to the aforementioned works. However, the selected sample, Hz. It is possible for it to have a place in the activities of understanding the purpose of the Prophet's words and interpreting the hadith. In this framework, research has been carried out in a way that will highlight the messages contained by the thematic reading of the narrations, which are in different patterns and have the same meaning. At this point, in similar studies, the possibility of a sociological and psychological interpretation of the literature of decency, morality-sermon, tergib-terhib, forty hadiths, instead of a word-based approach, can be examined in terms of directing the perceptions of religiosity and contributing to the construction of social consciousness. In the research, the language and style of the Prophet Muhammed, some stereotypical expressions used by the prophetic style in the construction of social consciousness, the social messages based on the context of the phrases, the interpretations of the commentators on the related narrations in the context of faith-deeds-morality and an evaluation are included. As a result, it is possible to say that the narrations, which are also the subject of deed-belief debates, are interpreted as literal or metaphorical. As the commentators point out, the aforementioned punishment and deprivation are understood in its true sense, since if the person commits these acts with conviction, he will fall into disbelief. The narrations are understood metaphorically, since those who, although they are believers, exhibit these behaviors due to their negligence and mistakes, will enter Paradise by the grace of Allah after they are punished. It is seen that the zecr/avoidance style used by the Prophet includes the principles that develop positive attitudes in social relations as well as messages related to servitude in the construction of individual and social consciousness, and strongly prohibits attitudes that will negatively affect human relations. Therefore, the related narrations, Hz. It can be accepted as a style that the Prophet used to emphasize the truths that make up the Muslim personality.