Home > The 40 Hadith of Nawawi > Hadith 29 of Nawawi
Hadith number 29 of the collection of the 40 hadiths of Imam an-Nawawi, in a faithful English translation.
Updated on 10 September 2026 at 2:45 AM
📖 19 min readThis hadith belongs to the collection of the 40 hadiths of Imam an-Nawawi (may Allah have mercy on him), the most studied hadith compilation in the world: foundations of faith, worship and character, all authentic narrations.
the narration of Ma'mar, from Asim ibn Abi an-Najud, from Abu Wail, from Mu'adh ibn Jabal, may Allah be pleased with him; at-Tirmidhi said: good, authentic.
Of what he says, may Allah have mercy on him, is observation from two sides. The first: Abu Wail's hearing of Mu'adh is not established, though he met him by age, Mu'adh being in Syria and Abu Wail in Kufa: imams like Ahmad and others always argue hearing's absence by such. Abu Hatim ar-Razi said, of Abu Wail's hearing Abu al-Darda: "he met him, being in Kufa, and Abu al-Darda in Syria": meaning his hearing of him authenticates not. Abu Zur'a ad-Dimashqi reports people suspending Abu Wail's hearing of Umar, or denying: his hearing of Mu'adh farther. The second: it is reported by Hammad ibn Salama, from Asim ibn Abi an-Najud, from Shahr ibn Hawshab, from Mu'adh. Imam Ahmad reports it abridged. Ad-Daraqutni said: "it is the closer to correct," the hadith being known, of Shahr's narration, with divergence over it. I say: Shahr's narration from Mu'adh is mursal certainly, Shahr diverged on trust and multiplication. Imam Ahmad reports it too from Shahr's narration, from Abd ar-Rahman ibn Ghannam, from Mu'adh. Imam Ahmad reports it also from Urwa ibn an-Nazzal's or an-Nazzal ibn Urwa's narration, and Maymun ibn Abi Shu'ayb's, both from Mu'adh: neither Urwa nor Maymun heard from Mu'adh. Other routes from Mu'adh, all weak.
A deed entering Paradise and distancing from the Fire
His saying: "inform me of a deed admitting me Paradise and distancing me the Fire": what is established preceded in the twenty-second hadith's commentary, from Abu Hurayra's, Abu Ayyub's and others' hadiths: the Prophet (peace and blessings of Allah be upon him) asked such a question, answering like he answered in Mu'adh's hadith. In an Imam Ahmad narration: Mu'adh informed us saying: O Messenger of Allah! I want asking you a word sickening and saddening me; Allah's prophet (peace and blessings of Allah be upon him) said: ask me what you will. He said: inform me of a deed admitting me Paradise: I ask you no other. This indicates the intensity of Mu'adh's, may Allah be pleased with him, concern with righteous deeds. There is proof deeds are Paradise-entry's cause, as the Most High said:
"And that is the Paradise you inherited for what you did."
Az-Zukhruf, 72
"None enters Paradise by his deed"
As for his saying: "none of you enters Paradise by his deed": the intended, Allah knows best: the deed itself merits no one Paradise, were Allah, the Mighty and Majestic, not making it, by His grace and mercy, its cause: the deed itself is of Allah's mercy and His grace upon His servant: Paradise and its causes are all of Allah's grace and His mercy.
"You asked an immense matter"
His saying: "you asked an immense matter": preceded in the indicated hadith's commentary, the Prophet (peace and blessings of Allah be upon him) telling a man asking such: "brief in asking, you asked great and long." Because Paradise-entry and Fire-salvation: a very great matter: for it Allah sent down the books and sent the messengers. The Prophet (peace and blessings of Allah be upon him) told a man: "what say you when you pray?" He said: I ask Allah Paradise, seek refuge with Him from the Fire: I know not your humming, nor Mu'adh's humming: indicating their much supplicating and effort in asking. The Prophet (peace and blessings of Allah be upon him) said: "around them two we hum." A version: "What becomes my humming and Mu'adh's but asking Allah Paradise and seeking refuge with Him from the Fire?"
"Easy for whoever Allah eases"
His saying: "and it is easy for whoever Allah eases": alluding success all in Allah's hand, the Mighty and Majestic: whoever Allah eases guidance is guided; whom He eases not: made not easy. The Most High says:
"As for whoever gives and fears, confirming the best: We ease him the ease. And as for whoever is stingy and self-sufficient, denying the best: We ease him the hardship."
Al-Layl, 5-10
The Prophet (peace and blessings of Allah be upon him) said: "Work: each facilitated toward what created for: happiness-folk facilitated happiness-folk's deed; misery-folk facilitated misery-folk's deed." Then he recited this verse. The Prophet (peace and blessings of Allah be upon him) said in his supplication: "Guide me, ease me guidance." Allah informed of His prophet Musa, upon him peace, saying in supplication:
"He said: Lord! Expand me my breast, ease me my affair."
Ta-Ha, 25-26
And Ibn Umar
Ibn Umar, may Allah be pleased with both, invoked: "O Allah! Ease me the ease, spare me the hardship." Ordering Paradise-entry upon the five Islam pillars' bringing: oneness, prayer, zakat, fasting, pilgrimage: preceded in the indicated hadith's commentary.
His saying: "shall I not direct you to good's gates?": ranking Paradise-entry on Islam's obligations, he directed him after to good's gates of supererogatories: Allah's best friends are the brought-near drawing near Him by supererogatories after obligations' fulfillment.
His saying: "fasting is a shield": established of the Prophet (peace and blessings of Allah be upon him) by many routes: the two report it in the authentic collections, from Abu Hurayra's hadith, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him). Imam Ahmad reports it with the addition: "fasting is a shield, a fortified fortress from the Fire." He reports from Uthman ibn Abi al-As's hadith, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him), who said: "Fasting is a shield from the Fire like one of your shields from fighting." And from Jabir's hadith, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him), who said: our Lord, the Mighty and Majestic, said: "Fasting is a shield the servant shields from the Fire." Imam Ahmad and an-Nasa'i report from Abu Ubayda's hadith, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him), who said: "Fasting is a shield so long as one pierces it not." His word "so long as one pierces it not": meaning by evil speech and such: hence in Abu Hurayra's hadith reported in the two authentic collections, from the Prophet (peace and blessings of Allah be upon him): "fasting is a shield: when it is one of you's fasting day let him be not obscene, nor wicked, nor ignorant: if someone insults him let him say: I am fasting."
Some predecessors said: "Backbiting pierces fasting, forgiveness-patching: whoever of you can bring un-pierced fasting, let him." Ibn al-Munkadir said: "the faster backbiting: pierced; seeking forgiveness: patched." At-Tabarani reports, by a chain with observation, from Abu Hurayra, may Allah be pleased with him, raised: "fasting is a shield so long as one pierces it not." Said: wherewith pierced? He said: "by lying or backbiting." The shield is what the servant shields, like armor protecting in combat from strike: likewise fasting protects its holder from sins in the world, as the Mighty and Majestic said:
"O you who believe! Fasting is prescribed upon you, as prescribed those before you: perhaps you become mindful."
Al-Baqara, 183
Were it shield from the disobedient: Hereafter Fire-shield; no worldly sins-shield: no Fire-shield. Ibn Marduwayh reports from Ali's hadith, raised, saying: "Allah sent Yahya ibn Zakariya to Israel's children with five words": mentioning the hadith in full, containing: "Allah commands you fasting: its example like a man walking to his enemy, taking combat armor: fearing not whence he comes." Another route from Ali, may Allah be pleased with him, Companion's statement, containing: "fasting's example like a man seen donning armor till they deem enemy's weapon reaching him not: likewise fasting shield."
His saying: "charity extinguishes the sin as water extinguishes fire." Reported from the Prophet (peace and blessings of Allah be upon him) by other routes: Imam Ahmad and at-Tirmidhi report it from Ka'b ibn Ujra's hadith, from the Prophet (peace and blessings of Allah be upon him): "fasting a fortified fortress; charity extinguishes the sin as water extinguishes fire." At-Tabarani and others report it from Anas's hadith, in meaning, raised. At-Tirmidhi and Ibn Hibban in his Sahih report it from Anas's hadith, from the Prophet (peace and blessings of Allah be upon him), who said: "secret charity extinguishes the Lord's anger, averting evil death." Ali ibn al-Husayn, may Allah be pleased with both, is reported carrying bread on his back by night, distributing to the poor in night's darkness, saying: "charity in night's blackness extinguishes the Lord's anger, the Mighty and Majestic": Allah, the Most High, said:
"If you disclose the charities: good they are! If you conceal them and give the poor: better for you, expiating some of your evils."
Al-Baqara, 271
Indicating evils expiated by charity: absolutely, or secret charity.
His saying: "and man's prayer in night's midst": meaning it extinguishes the sin too, like charity: indicated by Imam Ahmad's report from Urwa ibn an-Nazzal's narration, from Mu'adh, may Allah be pleased with him, who said: we returned with the Prophet (peace and blessings of Allah be upon him) from Tabuk's campaign: he mentions the hadith, containing: "fasting a shield, charity, and the servant's night-standing expiating the sin." In the Sahih of Muslim, from Abu Hurayra, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him), who said: "The best prayer after prescribed: night-standing." A group of the Companions is reported: "people burn by day by sins: each night-standing extinguishing their sins." Reported raised by routes with observation. Likewise night-standing expiates faults: best supererogatory prayers. At-Tirmidhi, from Bilal's hadith, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him), who said: "Hold to night-standing: the righteous before you's habit: night-standing nearness to Allah, the Mighty and Majestic, sin-withholding, evils-expiating, body's disease-repelling." He reports it also from Abu Umama's hadith, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him), likewise, saying: more correct than Bilal's hadith. Al-Hakim and Ibn Khuzayma report it in their two Sahihs from Abu Umama's hadith too. Ibn Mas'oud said: "Night prayer's merit over day prayer like secret charity's merit over public charity." Abu Nu'aym reports it raised: Companion's statement more correct. Preceded: secret charity extinguishes the Lord's anger: likewise night prayer. Then he recited the Most High's word:
"Their sides forsake their beds, invoking their Lord in fear and hope, and of what We provided them spending. No soul knows what is hidden for them of eye-coolness: reward of what they did."
As-Sajda, 16-17
Meaning: the Prophet (peace and blessings of Allah be upon him) recited these two verses at night-prayer merit's mention: showing thereby night prayer's merit. Anas, may Allah be pleased with him, is reported this verse descending at evening-prayer waiting. At-Tirmidhi reports it, authenticating. He is reported saying of this verse: "they were supererogating between sunset and evening." Abu Dawud reports it. Like reported from Bilal, al-Bazzar reporting by a weak chain. The verse's generality
All this enters the verse's wording's generality: Allah praised those forsaking beds by invocation: including whoever leaves night-sleep for Allah's remembrance and invocation: entering whoever prays between the two evening prayers, and whoever awaits evening prayer unsleeping till praying: especially with sleep-need and soul-striving leaving it performing the obligatory. The Prophet (peace and blessings of Allah be upon him) told evening-prayer awaiter: "You are in prayer so long as you await the prayer." Entering: sleeper rising night tahajjud: best voluntary prayer absolutely. Perhaps entering: dawn-sleep forgoing, rising dawn-prayer: especially sleep dominating: hence the muezzin is legislated, at dawn-call, saying: "prayer better than sleep."
His saying: "and man's prayer in night's midst": he mentions tahajjud's best times: night's midst. An-Nasa'i and at-Tirmidhi report from Abu Umama's hadith, who said: told: O Messenger of Allah! Which supplication most heard? He said: "the last night's midst, and the prescribed prayers' ends." Ibn Abi al-Dunya reports it, wording: a man came to the Prophet (peace and blessings of Allah be upon him) saying: which prayer best? He said: "night's middle midst"; said: which supplication most heard? He said: "the prescribed ones' ends." An-Nasa'i reports from Abu Dharr's hadith, may Allah be pleased with him, who said: I asked the Prophet (peace and blessings of Allah be upon him): which night best? He said: "night's best its midst." Imam Ahmad reports from Abu Muslim's hadith, who said: I told Abu Dharr: which night-standing best? He said: I asked the Prophet (peace and blessings of Allah be upon him) as I asked you: he said: "the past night's midst, or midnight: and few its doers." Al-Bazzar and at-Tabarani report from Ibn Umar's hadith, may Allah be pleased with both, who said: the Prophet (peace and blessings of Allah be upon him) was asked: which night's invocation most heard? He said: "night's midst." Al-Bazzar adds in his narration: "the last." At-Tirmidhi reports from Amr ibn Abasa's hadith: I heard the Prophet (peace and blessings of Allah be upon him) say: "The Lord's nearest to the servant: last night's midst: could you be of Allah's rememberers that hour: be." Authenticating. Imam Ahmad reports it, wording: he said: I said: O Messenger of Allah! Which hour best? He said: "last night's midst." A version of his also: "last night's midst: its invocation most heard." His version: I said: O Messenger of Allah! Is there an hour nearer Allah than [an hour] other? He said: "last night's midst." Ibn Majah reports it: with him: "night's middle midst." Imam Ahmad's narration, from Amr ibn Abasa, who said: I said: O Messenger of Allah! Is there an hour better than an hour? He said: "Allah descends night's midst: forgiving except what is of association." Night's midst
Said: night's midst absolute: intended its middle; night's last midst: second half's middle: the fifth sixth of the night's sixths: the divine descent's time.
[The affair's head, etc.:] His word: "shall I not inform you of the affair's head, pillar, and hump's summit? I said: yes, O Messenger of Allah! He said: the affair's head: Islam; its pillar: prayer; its hump's summit: jihad." Imam Ahmad's narration, from Shahr ibn Hawshab's, from Ibn Ghannam's, from Mu'adh's, may Allah be pleased with him, who said: the Messenger of Allah (peace and blessings of Allah be upon him) told me: "want you: I inform you this affair's head, its support, and the hump's summit?" I said: yes. Allah's prophet (peace and blessings of Allah be upon him) said: "this affair's head: testifying there is no deity but Allah alone, without partner, and Muhammad His servant and messenger; this affair's support: establishing prayer and giving zakat; and its hump's summit of that: jihad in Allah's path: I was commanded fighting people only till establishing prayer, giving zakat, testifying there is no deity but Allah, and Muhammad His servant and messenger: when doing so they protected from me their bloods and wealths except by right: their reckoning upon Allah, the Mighty and Majestic." The Messenger of Allah (peace and blessings of Allah be upon him) said: "By Him holding Muhammad's soul: no face whitens, foot dusts, in a deed seeking Paradise's degrees, after prescribed prayer, like Allah's-path jihad, the Mighty and Majestic; no servant's scale weighs like a beast spending for him in Allah's path, or borne upon in Allah's path, the Mighty and Majestic." The Prophet (peace and blessings of Allah be upon him) informed of three: the affair's head, pillar, hump's summit.
The affair's head: the affair means the sent religion: Islam: explained in another narration by the two testimonies: confirming them not inwardly and outwardly: of Islam nothing.
The religion's support
The religion's support, by which religion stands like tent upon pole: prayer. Other narration: "establishing prayer and giving zakat." Islam pillars' discourse and their interlinking preceded.
The hump's summit
The hump's summit, highest and loftiest: jihad.
Indicating: best deeds after obligations: Imam Ahmad's and other scholars' view. His word, in Imam Ahmad's narration: "By Him holding Muhammad's soul: no face whitens, foot dusts, in a deed seeking Paradise's degrees, after prescribed prayer, like Allah's-path jihad, the Mighty and Majestic": explicitly indicating.
In the two authentic collections, from Abu Dharr, may Allah be pleased with him, who said: I said: O Messenger of Allah! Which deed best? He said: "faith in Allah and jihad in His path." In them, from Abu Hurayra, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him), who said: "The best of deeds: faith in Allah, then jihad in Allah's path." Hadiths in this meaning very many.
His saying: "shall I not inform you of all that's pivot?" Seizing his tongue saying: "withhold this": to the hadith's end. Indicating tongue-restraint, control and detention: all good's origin: whoever owns his tongue owns his affair, governing, controlling. This meaning's discourse preceded in "whoever believes in Allah and the Last Day: good speech or silence" hadith's commentary; and "say: I believed in Allah: then upright" hadith's commentary: Al-Bazzar reports in his Musnad from Abu al-Yasar's hadith that a man said: O Messenger of Allah! Direct me a deed admitting me Paradise. He said: "withhold this," pointing his tongue: he replied: he said: "may your mother lose you: what topples people upon their noses into the Fire but their tongues' harvests." He said: its isnad good.
The tongues' harvests
The tongues' harvests: forbidden speech's reward and punishments: man sowing by speech and deed good deeds and sins: harvesting Resurrection Day what sowed: sowing good speech or deed: honor harvested; evil speech or deed: regret harvested tomorrow.
Mu'adh's hadith's apparent indicates most people entering Fire by their tongues' speech: tongue's disobedience includes association: greatest sins with Allah, the Mighty and Majestic; speaking on Allah without knowledge, association's companion; false testimony equaling associating Allah, the Mighty and Majestic; sorcery, slander and other: majors and minors: lying, backbiting, tale-bearing, other deed-disobediences: usually lacking no joined word aiding.
Most entering people the Fire
Abu Hurayra's hadith, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him), who said: "Most entering people the Fire: the two hollows: mouth and private." Imam Ahmad and at-Tirmidhi report it. The two authentic collections, from Abu Hurayra, may Allah be pleased with him, from the Prophet (peace and blessings of Allah be upon him), who said: "A man utters a word measuring not its import: sliding thereby Fire, farther than East-West's distance." At-Tirmidhi reports it, wording: "a man utters a word seeing no evil: falling thereby seventy autumns in Fire." Malik reports from Zayd ibn Aslam, from his father, that Umar entered Abu Bakr, may Allah be pleased with both, pulling his tongue: Umar said: stop! Allah forgive you! Abu Bakr said: "this led me to the pitfalls!!" Ibn Burayda said: I saw Ibn Abbas, may Allah be pleased with both, seizing his tongue saying: "Woe you! Say good: gain; silent of evil: safe; else know you will regret?!" Told: O Abu Abbas! Why say this? He said: "reached me man will see his body: nothing of limbs more angered Resurrection Day than his tongue, except good-saying or good-dictating." Ibn Mas'oud, may Allah be pleased with him, swore by Allah besides whom no deity: "nothing on earth needs longer prison than tongue." Al-Hasan said: "the tongue the body's emir: sinning upon the members, sinning; chaste: chaste." Yunus ibn Ubayd said: "I saw none whose tongue exceeded him in sin but seeing that rest of his deed's righteousness." Yahya ibn Abi Kathir said: "man's speech never upright but knowing it in rest of deed, never corrupt but knowing in rest of deed." Al-Mubarak ibn Fadala reports from Yunus ibn Ubayd, may Allah have mercy on them: "you find not one righteousness-deed followed by all righteousness but the tongue: finding man fasting day, breaking on unlawful; night-standing, false-witnessing day": mentioning such things; "but finding him speaking only truth, deed never contradicting."