In pictures: Isis destroys Iraq shrines

[ajpirzada]

Brother,

I think in my post i dont said that! i just want to know for more clearity of my thoughts and for the benefits of others reading the posts!

Danish

i must have misunderstood u.

Question 1> why Ulema want to compile the Hadiths! when thousand of thousand people remembered the Hadiths verbaly?

It was very similar to why Quran was compiled. During the Battle of Jamal and Battle of Siffin many of the companions where martyred. This led to Hazrat Ali(r.a.), Ibn Abbas(r.a.), Ibn Masud(r.a.) encouraging their students to start writing what they listen from them.
Also the prophet (peace and blessings be upon him) had started to encourage writing of hadith during the later period of Islam. Earlier it was only forbidden so the focus remains towards the Quranic revelations and the two are not mixed with each other. Hazrat Umar (r.a.) was very strict in this regard due to his fear of people taking the saying of the prophet (peace and blessings be upon him and his family) lightly and mixing them with their interpretation. Hence he at several instants scolded the companions for narrating ahadith and asked them to bring 2 witnesses to vindicate them.
However, as companions passed away it became necessary to preserve ahadith.

Question 3> Why Ulema of that Generations created a Science of compiling of Haidth?

Further to what i have said above, compilation took place also in response to the hadith fabrications which crept it at the time of Umayyad rulers after the event of Karbala. Both sides (sunni and shia) fabricated ahadith in praise of their stand and against other party's position. If you open any of the book on hadith fabrications, ull see in them fabricated ahadith by sunnis, shias, sufis, traders, anthromorphists, and many others. It was in response to this that scholars started doing the narrator criticisms (jarh wa tadil) to isolate truth from falsehood.

Question 2> Why Ulema distinguish Hadith Narrations as sahih ,Hasan and zadiyef?

From the fiqh point of view, this is needed to derive rulings. Anyone with some knowledge of fiqh will know there is not just halal and haram in islamic law. There are other categories of mubbah (permissibility), makkruh tanzih (permissible but disliked), haram, halal etc.. Which action falls under what is determined by many factors one of which is also the strength of the narration.
From the hadith point of view, such distinction tells u the certainty with which the knowledge imparted by the hadith is believed. For example, a weak hadith means that it is possible that this was said or done by the prophet (peace be upon him and his family) but it is not for definite. There is a difference of opinion on Sahih hadith. One school of through says that Sahih hadith gives knowledge with 100% certainty while the other says that it should be acted upon (subject to fiqh) but it does not impart certainty of knowledge.
Certainty of knowledge is very important when it comes to determining what is the belief of muslims. And denying which will take one out of the fold of Islam. For example, if you do not believe in the knowledge transmitted through weak hadith, it does not effect your islam. Rejecting knowledge in sahih hadith does make one sinful but does not effect ones Islamic faith according to one group while it does so according to the other. However, not believing in the mutawatir narration (narrated via many independent chains) does effect ones islamic faith and might take one out of the faith of islam according to the criterion set by the scholars of theology.