The Virtues of the Quran and Its Bearers

Al-Nawawi opens his treatise by establishing the supreme excellence of the Quran among all forms of knowledge and worship. He draws on the well-known hadith reported by Uthman ibn Affan that the Prophet, peace be upon him, said: 'The best of you are those who learn the Quran and teach it.' This narration, recorded in Sahih al-Bukhari, places the bearers of the Quran at the pinnacle of the Muslim community. Al-Nawawi emphasizes that this excellence is not merely a matter of memorizing words but encompasses understanding, acting upon, and transmitting the divine revelation in its full integrity. The one who learns the Quran and teaches it combines in himself two of the greatest virtues: benefiting himself through learning and benefiting others through teaching.

The term 'hamil al-Quran,' the carrier of the Quran, holds a special significance in the classical Islamic tradition. Al-Nawawi explains that this designation refers not simply to one who has memorized the text but to one who truly 'carries' it by living according to its guidance, understanding its meanings, and embodying its moral and spiritual qualities. The hadith literature contains numerous statements describing the carrier of the Quran as the bearer of the banner of Islam, a confidant of Allah among His creation, and one who will intercede on the Day of Judgment. These narrations, which al-Nawawi carefully assembles, paint a picture of the hafiz as a figure of immense spiritual responsibility and honor within the community.

From this exalted status flows a corresponding obligation upon the Muslim community to honor and respect those devoted to the Book of Allah. Al-Nawawi cites the hadith: 'Part of honoring Allah is to respect the one who has grown old in Islam, the carrier of the Quran who neither exceeds its bounds nor neglects it, and the just ruler.' This narration, reported by Abu Dawud, establishes the reverence owed to the people of the Quran as an act of reverence toward Allah Himself. Al-Nawawi draws out the practical implications: the carriers of the Quran should be given precedence in leading prayer, in public gatherings, in seeking legal opinions, and in positions of leadership within the Muslim community. To disrespect them is to disrespect the Book they carry.

Al-Nawawi concludes this opening chapter by turning to the responsibility that this honor places on those who have devoted themselves to the Quran. The bearer of the Quran must be a person whose character reflects what he carries. If his knowledge of the Quran does not translate into superior conduct, greater patience, more profound God-consciousness, and more sincere service to the community, then he has failed to truly carry it. Al-Nawawi notes that several hadiths warn against the one who learns the Quran for worldly gain or to show off before others, and that the community's respect for the people of the Quran is contingent on their embodying its values. This balance between honor and responsibility sets the tone for everything that follows in the treatise.