Zuyayd ibn al-Salt

زُيَيْد بن الصلت

Zuyayd ibn al-Salt ibn Ma'd Yakrib al-Kindi, a Madinan. Scholars differ on whether he met the Prophet ﷺ. He transmitted from Abu Bakr, Umar and Uthman, and was transmitted from by Urwa, al-Zuhri, Ibrahim ibn Qarizh and Qatada; Ibn Ma'in called him trustworthy. 1

Depth

At a glance

Roles
Scholar
Counted among
Sunni
Era
The Rashidun Caliphate
Region
Arabia
Review
Draft Completeness 1/5 · Help complete it

Summary

Zuyayd ibn al-Salt ibn Ma'd Yakrib al-Kindi, a Madinan. Scholars differ on whether he met the Prophet. He transmitted from Abu Bakr, Umar and Uthman, and was transmitted from by Urwa, al-Zuhri, Ibrahim ibn Qarizh and Qatada; Ibn Ma'in called him trustworthy. 1

Connections

Explore the connections

Mentioned in
Muwatta 122

People and things also explored

Ritual purity· Muwatta, Book of Prayer· Hisham ibn Urwa· Umar ibn al-Khattab· al-Jurf· Salah (the prescribed prayer)· Muwatta 122

Sources

  1. al-Mawsu'a al-Fiqhiyya al-Kuwaitiyya, Noor-Book copy (file named v3) , p.15407
Cite this page

islam.museum contributors. “Zuyayd ibn al-Salt”. islam.museum, https://islam.museum/en/person/zuyayd-ibn-al-salt/. CC BY-SA 4.0. Last updated 2026-10-23.

Improve this page on GitHub · Report an error · JSON

Wing

People

Prophets, companions, scholars, rulers, scientists, poets, travelers: women and men who shaped the story.
Related

Ritual purity

Ritual purity in the jurists' terminology is lifting the state of ritual impurity and removing filth with water or tayammum; the hadith of Abu Malik al-Ash'ari sets it in a sweeping faith-scale — 'purity is half of faith', transmitted by Muslim (223), worded 'the ablution is half of faith' in al-Tirmidhi's route and 'perfecting the ablution is half of faith' in Mu'awiya ibn Salam's route in Ibn Majah; within the same hadith it stands alongside the scale-filling praise, prayer as light, almsgiving as proof, patience as radiance and the Qur'an as argument, so that purity is one of the measures by which a servant's works are weighed on the Day of Resurrection, as Ibn Rajab's commentary presents it.