The first hadith of Imam Nawawi’s Arbaʿin is one of the most foundational sayings of the Prophet (SAW), and of course, authentically reported by both Imām al-Bukhari and Imam Muslim. There is almost no city in the world where the book Arbainna Nawawi is not taught. Many scholars begin their books with this hadith as a reminder to themselves and their students that sincerity (ikhlas) is the foundation of Islamic knowledge and worship.
As a deep insight into the statement of the Prophet, this hadith was said to have been narrated directly from the Prophet (SAW) by Umar bn Khottob (RA). Umar said:
I heard the Messenger of Allah (SAW) say: Verily, actions are judged only by intentions, and every person shall have only what they intended…
Scholars often describe this hadith as gharīb in terms of its sanad (its chain of transmission), because at the level of the Companions, it is known to have been narrated by only one Companion: Umar ibn al-Khottob. A hadith with a single narrator at a particular stage of its chain is called Ahad. Despite this, its authenticity is undisputed because the later chains through the Tābiʿīn and the generations after them became numerous, widespread, and extremely strong.
Furthermore, this hadith unveils a deep spiritual and ethical principle: the value of every action in Islam is rooted in the intention behind it. One’s reward or accountability is not determined by the outward act alone, but by the conviction, purpose, and sincerity within the heart. An act that appears righteous may carry no value if the intention behind it is corrupt, while a very simple act may carry immense reward if the intention is pure and directed solely toward Allah.
Imam Shafi‘i confirmed the depth of this hadith by saying that it represents one third of all knowledge in Islam. He also stated that this single hadith applies to at least seventy chapters in Islamic jurisprudence (fiqh). This shows its weight, its impact, and why scholars treat it as a cornerstone in understanding both worship and conduct.
Imam Ahmad bin Hanbal also emphasized its significance by mentioning that the foundation of Islam rests upon three hadith of the Prophet (SAW): the hadith of Umar on intention, the hadith of Aisha (RA) about innovation in Islam, and the hadith of Nu‘man bn Bashir on what is lawful and unlawful. These three summarize the core principles of the religion—sincerity, correct practice, and clarity regarding what is permissible and forbidden.
There are also three major subject matters embedded within this hadith. First, it speaks about the deeds of the heart, which include sincerity, intentions, and the internal states that determine the value of actions. Second, it touches on the deeds of the physical actions we engage in: prayer, charity, fasting, and all outward forms of worship. Lastly, it highlights guidance, because a person’s path, reward, and destination all depend on what they sincerely seek. In essence, the hadith organizes the entire life of a Muslim: what the heart intends, what the body does, and the direction one chooses.
The hadith is especially important because Imām Nawawi deliberately wanted to begin his book with the purification of intentions. By placing this hadith first, he intended to remind himself and all students of knowledge that the journey of seeking knowledge, and every act of worship must begin with purifying the intention for Allah alone.
Reflection from the Hadith
Deeds are by intentions, and all forms of worship are ultimately determined by the intention behind them. There are some actions that are purely acts of worship, while others are simply mubaha ( permissible) in Islam, but the intention behind them can turn them into an act of obedience if the person seeks Allah through them. This shows that the validity and weight of one’s deed depend entirely on the intention carried in the heart.
People differ in their intentions. Some do actions solely for the sake of Allah, some do them for worldly materials, and some begin with a sincere intention to worship Allah but along the line, Shaiton interrupts and blemishes those deeds with riyā’ (show-off). For such people, the reward of that action is lost. This is often the struggle of the believers—they fight with the condition of their intentions. Everything one does revolves around the heart’s intention because, many times, the intention will do for you what the deed itself couldn’t do.
The Prophet (SAW) said that whoever performs migration for the sake of Allah and His Messenger, then his migration will be recorded as such with Allah. But whoever migrates for worldly purposes, then his migration is only for the sake of dunya, and nothing more.
The hadith also emphasizes that whoever seeks knowledge for the sake of Allah will earn the reward of Allah. But if knowledge is pursued for fame, argument, showing off, or worldly gain, then the person will not even smell the fragrance of Jannah. This shows how deeply intention affects every stage of a believer’s life, whether in worship, service, learning, or daily activities.
Footnote
Your intention will always carry you farther than your physical deeds. A person may step out of his home with a sincere desire to please Allah and His Messenger, even if he never completes the journey—Allah records for him the full reward. Allah Himself promises such a person forgiveness and mercy, because deeds are tied to consequences: when the intention is pure, the reward is pure; when the intention is corrupt, the deed collapses no matter how impressive it appears. Thus, the heart precedes the hand, and sincerity weighs heavier than action.
