Benefits of the Hadith (That in the letter the Messenger of Allah (peace and blessings be upon him) wrote to 'Amr ibn Hazm . . . ).

The Shaykh : This hadith provides evidence that conveying the message and the Shari'ah is done through audible speech and written text. The aspect of the evidence is that this was the way of the Prophet (peace and blessings be upon him and his family); sometimes he conveyed the message through speech, and sometimes through writing.
Among its benefits is the greatness of the Qur'an, and that it must be kept pure from impurity, whether we say that the one who is in a state of ritual impurity is the one referred to, or we say that the one who is a disbeliever is the one referred to.
Among the benefits of this hadith is the obligation of performing wudu' to touch the mushaf, based on his saying: This is what we have preferred in our final view, even though we initially leaned toward the view that "the pure one" means the believing one. However, after reflection, it became clear to me that "the pure one" means the one who is pure from both minor and major ritual impurity.
Is the meaning of the Qur'an that is on the paper, meaning that one does not place his hand on it, i.e., on the written text, as opposed to its margins and sides?
The answer is: No, the meaning is that one should not touch the entire thing in which the Qur'an is written. Therefore, if the Qur'an is written in the middle of the page, its sides are not to be touched; the one in a state of ritual impurity does not touch them. And if the mushaf has a stiff leather cover attached to it, he does not touch it if it is attached to it. However, if it is a separate container, there is no harm in touching it for one who has not performed wudu'.
Among the benefits of this hadith is that the mushaf is not to be touched by anyone but one who is pure, whether he is young or old. This means that a young person who has reached the age of discernment does not touch the Qur'an unless he has purified himself, and this is the apparent meaning of the wording.
Some scholars said that a dispensation is granted to young children to touch it when there is a need, as young children are given some of the Qur'an, either on a board or on special papers such as parts, like the part of 'Am and the part of Tabarak. It is difficult to obligate them to perform wudu', and there is no doubt that if there is hardship, they should not be obligated, because the pen has been lifted from those who have not reached puberty. However, they are commanded to do so but not obligated.
If someone were to ask: What do you say about those who cited as evidence for this the saying of Allah the Exalted: ?
We say: There is no evidence in the verse; there is no evidence in the verse. This becomes clear by reciting it: The pronoun here refers to the nearest mentioned, which is the hidden Book. Although it is said that it refers to the Qur'an because the context is about the Qur'an and the ruling is about the Qur'an, this is weakened by his saying: which is a passive noun. If the intended meaning were "except those who purify themselves," it would have said "except the purified ones," meaning those who have purified themselves. So the verse contains no evidence for that.
But some scholars derived and said: If only the purified angels touch the hidden Book, then likewise the mushaf containing the Noble Qur'an. However, we do not need this derivation, which may seem distant, since we have the wording of the hadith: .