Bukhari

Hadith Commentary:
➊
If a person spends the entire night in worship, he cannot be equal to the one who spends even a single hour at night in understanding the Qur’an and spends some time investigating the meanings and objectives of the Noble Qur’an.

➋
Sufyan al-Thawri rahimahullah was asked which deed is superior: jihad or teaching the Qur’an? He gave preference to Qur’anic teaching and presented this very hadith as evidence.
(Fath al-Bari: 9/97)
Allah Ta’ala has never declared any ignorant person to be His wali (friend), and by “ignorant” is meant the one who does not have even the necessary acquaintance with the Noble Qur’an, rather, he is completely deprived of it.

Hadith Commentary: Even today, how many fortunate elders will be found who have spent their entire lives in the teaching of the Qur’an, and in fact, met Allah in this very state.
Rahimahum Allah ajma‘een.

Hadith Commentary:
➊
From the beginning of the caliphate of Uthman (radi Allahu anhu) to the end of the governorship of Hajjaj ibn Yusuf is approximately seventy-two (72) years, and from the end of the caliphate of Uthman (radi Allahu anhu) to the beginning of the governorship of Hajjaj ibn Yusuf is approximately thirty-eight (38) years. However, it has not been ascertained when he began teaching and when it ended.

➋
From this hadith, it is understood that reciting and teaching the Noble Qur’an is superior to all righteous deeds, because according to this hadith, the one who recites and teaches the Qur’an is the best among all people. Therefore, reciting and teaching the Qur’an will necessarily be superior to all righteous deeds.
This does not mean that the reciter (qari) of the Noble Qur’an is superior to the jurist (faqih) of the Qur’an, because in the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), the qari was also a great faqih. The qari was given precedence for leading the congregational prayer because, along with being a qari, he was also a faqih.
(Fath al-Bari: 9/97)

1452. Commentary: Along with the teaching of the Noble Qur’an, the teaching of the Prophetic hadith is also incidentally included in this honor, because it is the explanation (tafsir) of the Qur’an and its Prophetic exposition. And, by extension, other Islamic legal sciences (ulum shar‘iyyah) as well. And this hadith is a cause of pride and joy for the teachers of the Qur’an and Sunnah, regardless of how the people of the world may view them.

Commentary:
(1)
The Noble Qur’an is the speech of Allah; therefore, acquiring its knowledge is superior to acquiring other sciences, and teaching it is also superior to teaching other sciences.

(2)
With Allah, the superiority of His servants depends on their deeds, whereas in the world, generally, wealth and riches, beauty and charm, or rank and position are considered the criteria of superiority, which is incorrect.

(3)
This hadith encourages acquiring knowledge of the Noble Qur’an and teaching it.

(4)
The knowledge of the Noble Qur’an includes learning and teaching the recitation (tilawah) and correct pronunciation (tajwid) of its words, as well as its translation and exegesis (tafsir). Since the Prophetic hadith is also an explanation of the Qur’an, one who acquires knowledge of hadith and teaches it also shares in this honor.

(5)
One who does not act upon the Qur’an does not share in this honor, as is understood from other ahadith.