I came to the Messenger of Allah — may Allah’s peace and blessings be upon him — and said: “Instruct me with something I can take from you.” He said: “Adhere to fasting, for there is nothing equal to it.”

Narrated by Ahmad (no. 22149), al-Nasā’ī (no. 2220, the wording is his), and Ibn Ḥibbān (no. 3425), from the narration of Abū Umāmah — may Allah be pleased with him.
Ahmad’s version states: “I came to the Messenger of Allah — may Allah’s peace and blessings be upon him — and said, ‘Command me with a deed that will admit me to Paradise.’ He said: ‘Adhere to fasting, for there is nothing equal to it.’ Then I came to him again, and he said to me: ‘Adhere to fasting.’”
Authenticated in Ṣaḥīḥ al-Jāmiʿ (no. 4044) and Ṣaḥīḥ Sunan al-Nasā’ī (nos. 2097 & 2010).

Brief Explanation of the Hadith

The Companions – may Allah be pleased with them – were people of lofty resolve, keen to learn about the most virtuous deeds that draw one nearer to Allah, the Exalted. Among them was Abū Umāmah al-Bāhilī – may Allah be pleased with him – who asked the Prophet— may Allah’s peace and blessings be upon him — for a deed to adhere to that would bring him close to Allah. The Prophet— may Allah’s peace and blessings be upon him — said to him: “Adhere to fasting, for there is nothing equal to it.” That is, persist in fasting and observe it frequently, for it is a great act of worship that combines sincerity to Allah, restraint of desires, purification of the soul, and strengthening of the will.
His saying – may Allah’s peace and blessings be upon him – “for there is nothing equal to it” means: there is no act of worship comparable to fasting in its profound effect on the heart, nor in the immense reward granted to the one who observes it. This is because fasting entails sincere devotion to Allah, protection of the soul from idle talk and sinful acts, weakening the influence of Satan, and strengthening one’s will in obedience to Allah.
Despite this, the ḥadīth is not to be understood as giving fasting absolute superiority over all other acts of worship. Every act of worship has its own rank and virtue according to its effect, time, and the condition of the one performing it. This is supported by other texts indicating that certain acts may surpass fasting in virtue — for instance, prayer has been described as among the most beloved deeds to Allah, and dutifulness to parents and striving in the cause of Allah are among the greatest means of drawing near to Him. Rather, this represents a diversity in prophetic guidance, wherein the Prophet — may Allah’s peace and blessings be upon him — would consider the state of the questioners, their readiness, and what would best reform their hearts. For indeed, a particular deed may be the most virtuous for one person but not for another, or at one time but not at another — just as a physician prescribes the most suitable remedy to each patient, though their illness may be the same.
Likewise, the Prophet — may Allah’s peace and blessings be upon him — directed Abū Umāmah to an act of worship that was most fitting for his nature and circumstance. The effect of this prophetic guidance was evident in his life — for he and his household were known for their frequent fasting; smoke was never seen rising from their home during the day unless a guest visited them.
The ḥadīth thus highlights the great virtue of fasting and its profound impact on the refinement of the soul. It is among the most noble acts of worship, unmatched by any other deed, for it combines patience, sincerity, self-restraint, and the promise of multiplied reward.