scribes﴿. The scribes are the angels. They are called safara because they are scribes, a term derived from safar (writing), or from sifr, meaning a book, as Allah, Exalted is He, says: ﴾like a donkey carrying volumes﴿ [al-Jumuah: 5]. It is also said that the safara are intermediaries between Allah and His creation, the term being derived from safīr, an intermediary between people. This is also found in the hadith of Abu Rāfi, may Allah be pleased with him, who reported that the Prophet, may Allah bless him and grant him peace, married Maimūna, may Allah be pleased with her, before entering the state of ihrām. He said, “I was the intermediary between them” (1)—that is, the go-between.
The correct view is that they were called safara for both reasons: they are emissaries between Allah and His creation. Gabriel, peace be upon him, is the intermediary between Allah and His creation in bringing down revelation. Likewise, the scribes who record a person’s deeds write them down and convey them to Allah, Mighty and Majestic is He, although Allah, Exalted is He, knows them as they are being recorded and even before they are recorded.
﴾Noble﴿ means noble in character and noble in form, for they possess the finest form and the finest character. (Barara, righteous) is the plural of barr, one abounding in virtue and benevolence. Thus Allah described the angels as noble scribes who know all that you do, and stated that they—blessings and peace be upon them—are not too proud to worship Allah, nor do they grow weary. They glorify Him night and day without flagging.
These verses contain discipline from Allah, Mighty and Majestic is He, for His creation: their concerns should not be based on personal status but on substantive considerations. In calling others to Allah, they should not favor a person of noble standing because of his standing, an eminent person because of his eminence, or a relative because of his closeness. Rather, all people should be equal in their call to Allah: the poor and the rich, the old and the young, relatives and strangers.
The verses also display the gentleness of Allah, Mighty and Majestic is He, in addressing the Prophet, may Allah bless him and grant him peace. At the beginning, He said: ﴾He frowned and turned away because the blind man came to him﴿. These are three clauses in which Allah did not address the Prophet directly, because they constitute a rebuke. Had the Messenger been addressed directly, it would have been hard on him. Instead, the wording came in the third person: ﴾He frowned﴿. The context would otherwise have called for: (You frowned and turned away if the blind man came to you). Yet He said: (He frowned and turned away), thus casting the predication