Abu al-Salt al-Hirawi - a well-known theologian from Afghanistan
Born in 160 AH (776 CE), Abd al-Salam ibn Salih ibn Sulayman Ayyub in Maysara, better known as Abu al-Salt al-Hirawi, was a famous scholar of traditions (al-Hadith) and theology (al-Kalam) of his time.
Abu al-Salt al-Hirawi was a close companion of Imam Ali al-Ridha, the eighth Shiite Imam. There is no doubt that Abu al-Salt al Hirawi also met Imam al-Jawad, the ninth Shiite Imam, since when Imam al-Ridha was in his deathbed, Imam al-Jawad went from Medina to Tus and a conversation occurred between Imam al-Jawad and Abu al-Salt.
His lineage traces back to Persian origins from the city of Herat, which is located in today's Afghanistan, and he was thus known as al-Hirawi (literally, "from Herat"). He was also known as "Qurashi", "'Abshami", "Nishaburi", "Basri", and "Khurasani".
Abu al-Salt
as a rich man. A salient point about Abu al-Salt al-Hirawi was that he
propagated hadiths concerning the virtues of Imam Ali ibn Abi Talib, the first
Shiite Imam and the fourth caliph of Sunni Muslims. He travelled to different
areas, such as Iraq, Hijaz (today’s Saudi Arabia), and Yemen to learn hadiths.
He also supported some masters of hadith financially to transmit hadiths like Hadith
Madinat al-'Ilm from various sources to him.
Although
Abu al-Salt counts as a companion of Imam al-Rida (a), there is a disagreement
over what Islamic branch, Shia Islam or Sunni Islam, he was inclined to. Abu al-Salt
al-Hirawi is considered as reliable by all Shiite scholars of rijal (a branch
of hadith sciences that discusses the qualities of the hadith transmitters).
Among Sunnis, many scholars such as Yahya b. Mu'in, 'Ijli and Ibn Shahin have
considered him as reliable, while other scholars held that he was unreliable.
Abu al-Salt narrated many hadiths from Imam al-Ridha, among them the Golden Chain Hadith (Hadith Silsilat adh-Dhahab) as well as the incident of Imam al-Ridha being poisoned by the Caliph al-Ma'mun al-'Abbasi (786 - 833 CE). He even
wrote a book about Imam Ridha's death caused by al-Ma'mun. The book is mentioned by al-Najashi and
is cited by al-Shaykh al-Saduq in his 'Uyun akhbar al-Rida.
After the death of Imam al-Ridha, he stayed away from the eyes of the Abbasids in hiding, and remained there until the year 232 or 236 AH, when he met his end and died on the outskirts of Tus (the city of Mashhad) in a village called Fariman, 10 kilometers from the Razavi shrine, and he was buried there. Later a mausoleum was built at his burial site, which pilgrims of Imam al-Ridha's shrine visit as well. Today, in Iran, he is known as Khwaja Abasalt Herawi.
The men's section inside of the shrine:
Two sayings of Imam al-Ridha narrated by Abu al-Salt al-Hirawi:
1) On the true meaning of the Holy Month of Ramadan
“Do not neglect any trust placed upon you without fulfilling it; do not hold hatred in your heart toward a believer without removing it; and do not persist in any sin without repenting from it…”
[Atarudi, “Musnad al-Imam al-Rida”, v. 2, p. 14]
This saying is often quoted during the Holy Month of Ramadan to emphasize the true values of this month, which is not just abstaining from eating and drinking.
On 26 Shaban 1446, which was around the end of February 2025, the representative of Grand Ayatullah Sistand in Europe shared a Ramadan message about the true essence of fasting, its spiritual goals, and its deeper meanings.
He quoted Imam Al-Ridha (peace be upon him), who said to Abu Al-Salt Al-Harawi during the last Friday of Sha’ban: “Do not neglect any trust placed upon you without fulfilling it; do not hold hatred in your heart toward a believer without removing it; and do not persist in any sin without repenting from it…”
He continued:
"Some might wrongly assume that God needs our hunger and thirst during Ramadan. This overlooks the moral, social, educational, and spiritual purposes of this sacred obligation. To clarify this and more, here are key points from this Ramadan message:
The blessed month of Ramadan arrives with divine blessings and mercy, offering a precious chance for personal and societal reform—not just in our relationship with God but also in our relationships with others. It is a time for reflection, self-improvement, and renewing our commitment to living by noble Islamic values.
While much is said about Ramadan’s virtues, fasting rules, and charity (Zakat), the deeper meaning of fasting goes beyond rituals to its core purpose: shaping a Muslim’s behavior and daily interactions.
Fasting isn’t just avoiding food and drink—it means avoiding injustice and violating others’ rights. What value does fasting hold if one’s home is taken unlawfully or meals are bought with stolen money? Temporary hunger loses meaning if others are deprived of their basic rights.
Ramadan urges us to review our financial, social, and life perspectives. Restoring others’ rights comes before giving charity. How can we donate money that rightfully belongs to a sister denied her inheritance or public funds seized illegally? True charity comes from lawful earnings; ill-gotten wealth invalidates donations.
Praying and fasting mean little if we betray trust or misuse authority for personal gain. Fasting teaches us honesty in all roles—respecting God’s boundaries publicly and privately.
Ramadan shines when we strengthen family relationships, honor parents (a sacred duty), and extend kindness to neighbors, friends, and strangers. A compassionate society reflects Ramadan’s spirit. Even small acts matter: keeping public spaces clean or helping others—these too are acts of faith and charity.
We must guide those under our care—teaching youth that fasting isn’t just hunger but a system of ethics visible in every action. Ramadan also calls us to reject greed and hoarding goods for profit—actions contrary to Ramadan’s spirit of generosity.
While God’s mercy forgives sins between Him and us, injustices against people require fixing in this life. Ramadan is a golden chance to cleanse hearts: fasting from hatred, gossip, gossipers' talkback, and harming others—true fasting involves heart, tongue, and limbs.
Ramadan offers diverse ways to do good: smiling, kind words, feeding, helping, or easing burdens—all lead to one goal: attaining God-consciousness (Taqwa).
In closing, let us remember Ramadan is a rare opportunity for personal and collective reform. Let’s deepen our understanding of Islamic values, uphold righty, and improve our conduct—to truly become God-conscious people who treat others with justice. This fulfills fasting’s ultimate goal: “so that you may attain Taqwa” (Quran 2:183).
We pray: “O Allah, do not let this be our last Ramadan. If it is, grant us Your mercy. Do not deprive us, O Most Merciful. Send blessings upon Muhammad and his pure family.”"
2) Hadith Silsilat adh-Dhahab
Abu al-Salt al-Hirawi also conveyed the well-known al-Hadith al-Silsilat al-Dhahab (pronounced: as-silsilat udh-Dhahab), translated as the Golden Chain Narration*, which was recited by Imam al-Ridha.
Short version of the tradition:
[Source: Shaykh Saduq, Kitab al-Tawhid, Part 1, Page 25, Hadith No.: 310144]
Arabic original of the short version of the famous tradition:
"On his way to Marv and accompanied by the soldiers of al-Mamun, Imam al-Ridha arrived at a place called Neyshabur. Thousands of faithful gathered to welcome him. Abu Dhar’ah al-Razi and Muhammad ibn Aslam al-Toosi, the two great scholars of the day were also in the crowd. They stepped out and requested the Imam to address the gathering.
The Imam granted the request and in his brief address informed the huge gathering about the real interpretation of Laa ilaaha illallah (There is no God but Allah).
Then Imam al-Ridha looked at that great congregation and said: "Musa ibn Ja'far, my dignified father once quoted the words of his father Ja'far ibn Muhammad Sadiq, who in his turn related the words of his father Muhammad ibn Ali, who narrated the words of his father Ali ibn Husayn, who likewise quoted Husayn, the master of the youth residing in paradise, who directly quoted the Holy Messenger of Allah (p.b.u.h), who narrated the words of [archangel] Gabriel, who quoted the divine words of the Exalted Lord as follows: "The kalima ("Laa ilaaha illallah") is My fortress, whoever says it enters My fortress, and whoever enters My fortress shall be safe from My wrath."****
The people who had assembled round the Imam’s litter thought that His Holiness’ talk was over, but to their amazement the Holy Imam appeared from behind the litter curtain again and added the following words to what he had previously stated: “But all this depends on some conditions, and I am considered to be one of those conditions”."
According to Ahsan al-Maqal [slightly different version of the Hadith] the Imam then paused for a moment and continued: “There are few conditions to entitle the entrance to the fortress and I am one of its conditions”.
Arabic original of the tradition:
Background information on the recitation of the Hadith
Ma’mun, the cruel and cunning Abbasid caliph in the year 201 AH/817 CE forcefully exiled Imam al-Ridha from Medina to Marw (the city where Mamun’s seat of caliphate was located). According to Ma’mun’s commands the direction of Imam al-Ridha's caravan from Medina to Marw was predetermined. The Imam had to pass through some towns and villages. He arrived in Marw on the 10th of Shawwal in 201 AH / 1 May 817 CE, via Basrah, Khorramshahr, Ahwaz, Rey, Neyshabur, Sanabad and Sarakhs. Throughout his long journey the Imam was cordially received by the people living in those cities and villages on the route.
The most interesting incident during the journey occurred in Neyshabur. The great metropolis of Neyshabur, during that time was one of the most important and leading centers of Islamic learning, where large number of jurisprudents and scholars of Hadith were residing in that city. That day Imam al-Ridha was sitting in a litter placed on a mule and passing through the avenues in Neyshabur, throngs of people estimated more than 120,000 earnestly gathered round his retinue, and there thousands of distinguished scholars and narrators present among the crowd requested the Imam to narrate a Hadith.
Accepting their request, Imam al-Ridha ordered his men to draw the reins of his mule, and then the Holy Imam drew the hanging curtain of his litter aside. On beholding the holy visage of Imam al-Ridha the witnessing people present there suddenly burst into tears of joy and happily cried out. Some of them tore their robes and knelt to kiss the stirrup of the mule on which the Holy Imam’s litter had been placed.
It was reported that a public uproar of admiration occurred when people were informed that Imam al-Ridha will recite a Hadith.
Imam al-Ridha had inherited great qualities from his ancestors. He was a versatile person and had full command over many languages. Ibn ul-Atheer al-Jazari rightly said that Imam al-Ridha was undoubtedly the greatest sage, saint and scholar of the second century (AH).
The Hadith al-Silsila al-Dhahab is also on a wall in the Shrine of Imam al-Ridha:
According
to some of these sources, ten thousand, twenty thousand, or thirty
thousand people were present and heard this hadith from the Imam. Thus,
a great number of Sunni hadith transmitters have narrated this hadith, but only
a small number of them, such as al-Qanduzi in his Yanabi' al-mawadda have
mentioned the concluding part (i.e. “with its conditions and I am among its
conditions”).
Notes
*Golden Chain of Narration means that the Imam says: "My father narrated from his father, and his father narrated from his father, ..." and so on, until the chain reaches directly the Prophet himself.
**It is recommended to recite this Dhikr (remembrance of God) at least one hundred times every day, and the more it is recited, the better. It is best to recite it after the five daily ritual prayers:
***It is interpreted that firm belief in the Ahl al-Bayt, the Prophet and his family, is important. Therefore reciting the Salawat (blessings or prayers sent upon the Prophet Muhammad and his family) (before and after the Dhikr) is also recommended:
****Imam Ali has a similar narration, which says: "Shall I not show you the fruit of the Garden? It is La ilaha illallah (There is no God save Allah), provided that it is said with sincerety.
[Source: Ibn Abi al-Hadid, Al-Alif Al Mukhtara]
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