I had written an Article title, “Samura bin Jundab will go to Fire.” Here is the LINK for that. I had written it on 26th July, 2010. More than 4 Years ago. I see Nawasib have been giving my Blog a lot of Importance 🙂

Anyways, They write

However, his position is based on evidence and not wishful thinking, for Abu Nadra is known to not narrate through Abu Huraira, but through unknown narrators as intermediaries instead.

“His Position” refers to that of Bayheqi.

And they also write

To further solidify this point, we quote Al-Dhahabi’s (Siyar A’alam Al-Nubala’a 2/1938) actual opinion of Abu Nadra’s narration from Abu Huraira:

ولم يصح لأبي نضرة السماع من أبي هريرة

“And there is no proof that Abi Nadra head from Abi Huraira.”

Worthy Readers ! Please Keep in mind that Dhabi said This when He was commenting on the same Narration which states that Holy Prophet (asws) had said that the last one of you, who would die, is in fire.

And same is the case with Bayhaqi. He said this when He commenting on The same very Narration, and agreed to the fact that All Narrators are trustworthy, but Abu Nadara did not hear from Abu Huraira

Nasibi site claimed

However, his position is based on evidence and not wishful thinking

So, Let us see What Scholars of AhluSunnah say.

Bukhari mentioned a Narration in His Tareekh-ul-Kabeer, 7/355, Under Heading Mundar bin Malik Abu Nadara. And Abu Nadara says that Talha bin Ubaidullah came to us in such dress…..

His exact wordings are

وحدثني سالم بْن نوح قَالَ نا الجريري عَنْ أَبِي نضرة قَالَ خرج إلينا طلحة بْن عُبَيْد اللَّه فِي ثوبين ممصرين

Keep in mind that Sahabi Talha had died in Battle of Jamal

But What is the basic purpose of Bukhari writing This Narration in His Introduction.

We find in the book, Mauqaf al-Imamain Bukhari and Muslim min Ishtiraat al-laqi wa Sama’a fi al-Sanad al-mu’anan bain al-muta’sareen  [ موقف الإمامين البخاري ومسلم من اشتراط اللقيا والسماع في السند المعنعن بين المتعاصرين ], by Khalid bin Mansoor al-Darees, p. 95

يُخرج أحياناً في بعض التراجم – وخاصة في “التاريخ الكبير” – أحاديث يظهر لنا أن ليس له غاية من إخراجها إلا ليبين لقي المترجم له بعض من روى عنهم.

Sometimes Bukhari mentioned Narrations in introductions of People, especially in Tareekh-ul-Kabeer, and the purpose of writing is not, but to explain meeting of one whose introduction is being given with those he narrated from

He gives an example

فمن ذلك أنه قال في ترجمة سليمان الأسود: (سليمان الأسود الناجي البصري، روى عنه أبن أبي عروبة ووهيب، وقال موسى نا عبد العزيز بن المختار عن سليمان أنبائي أبو المتوكل: شهدت أبا هريرة – في السارق – وزيادة بن أيوب أنا هشيم أنا سلميان أبو محمد سمعت ابن سيرين) (5) .
فهو هنا يريد إثبات سماع سليمان الأسود من أبي المتوكل الناجي علي بن داود، ومن محمد بن سيرين فأخرج هذين السندين لإثبات ذلك.

I will not translate all of it, but that al-Darees basically says that Bukhari mentioned Sulaiman al-Aswad, and mentioned a Narration in which He narrates from Abu Mutawakil; and another from Ibn Seereen. And al-Darees says that it is basically to accept/prove Hearing of Sulaiman al-Aswad from Abu Mutawakil and Ibn Seereen

And on next page, al-Darees mentions

وجاء في ترجمة أبي نضرة العبدي فقال: (منذر بن مالك بن قطعة أبو نضرة العبدي.. سمع أبا سعيد وابن عباس، وروى عنه قتادة وسليمان التيمي وسعيد أبو سلمة..، وحدثني سالم بن نوح قال نا الجريري عن أبي نضرة قال؛ خرج إلينا طلحة بن عبيد الله في ثوبين ممصرين)

So, He Starts with Abu Nadara, and mentioned the same narration of Talha bin Ubaidullah.

Going as per This logic, Abu Nadara met Talha bin Ubaidullah; who had died in Year 36 Hijri; The Year of Battle of Jamal.

And When did Abu Huraira die? In Year 57 Hijri.

So There is a gap of 21 Years between Talha and Abu Huraira. And in These 21 Years, Nasibis are saying, Abu Nadara did not hear from Abu Huraira????

Keep in mind that Imam Muslim’s criteria for accepting a chain as Saheeh is, that The two Narrators should have lived in same era. And The above statements fulfil that criteria atleast.

I repeat, both Dhabi and Bayhaqi negated Hearing of Abu Nadara from Abu Huraira after they mentioned the Narration of Fire

Let us see some more views of Scholars of Ahlu Sunnah.

We find Abu Saeed bin Khaleel al-A’lae writing in His book, Jami’i al-Tehseel fi Ahkam al-Maraseel, p. 287

800 – المنذر بن مالك أبو نضرة العبدي روى عن علي وأبي ذر رضي الله عنهما وغيرهما من قدماء الصحابة وذلك مرسل قاله في التهذيب وقد سمع من بن عباس وأبي هريرة وأبي سعيد الخدري وطبقتهم رضي الله عنهم

al-A’lae, clearly states that he Heard from Ibn Abbas, Abu Huraira, Abu Saeed and Their Tabaqa/Category. However, He said that Narrations from Ali, Abu Dhar and Other Old Sahaba comes under Mursal

If we refer to Saheeh Ibn Hibban, Ibn Hibban mentions a chain

 أخبرنا عبد الله بن محمد الأزدي قال : حدثنا إسحاق بن إبراهيم قال : أخبرنا وكيع قال : أخبرنا سفيان عن الجريري عن أبي نضرة عن أبي هريرة 

So It means chain is Saheeh in view of Ibn Hibban. Interestingly, Sheikh Shoaib al-Arnawut terms the chain Saheeh on criteria of Bukhari and Muslim. [al-Ihsaan fi Taqreeb Saheeh Ibn Hibban, 12/396

Keep in mind that Abu Nadara is narrator of Muslim Only.

Interestingly, When Dhabi mentioned Him in Sair A’laam Nabala, He said

حدث عن علي ، وأبي هريرة ، وعمران بن حصين ، وابن عباس ، وابن عمر ، وجابر بن سمرة ، وأبي سعيد الخدري ، وجابر ، وابن الزبير ، وطائفة من الصحابة ، وأرسل عن أبي ذر .

He narrated from Ali, Abu Huraira………and group of Sahaba, and Did Irsaal from Abu Dhar

Why He mentioned only Abu Dhar???

If He did not hear from Abu Huraira, Should He not include His name as well???

May be, Narration of Fire For Samura bin Jundab was not in His mind at this time………………………….