'Abasa 80:13–18

فِي صُحُفٍ مُّكَرَّ‌مَةٍ مَّرْ‌فُوعَةٍ مُّطَهَّرَ‌ةٍ (It is [ recorded ] in those scripts [ of the Preserved Tablet ] that are honoured, [ 13] exalted, purified - 14).

The word suhuf refers to lauh mahfuz 'the Preserved Tablet'.

Although it is a single thing, but suhuf, the plural form of sahifah is used because all divine scriptures are written in it, or because the angels copy their scriptures from them. The word marfuah means 'exalted in the sight of Allah'. The word mutahharah (purified) means 'people in the state of sexual defilement, menstrual discharge, post-natal bleeding and people in the state of minor uncleanness are not permitted to touch it'.

بِأَيْدِي سَفَرَ‌ةٍ كِرَ‌امٍ بَرَ‌رَ‌ةٍ (in the hands of those scribes who are honourable, righteous. [ 80:15-16] )

The word safarah, with fathah [=a+a ] on the first two letters, may be the plural of safir which means a 'scribe'. In this case, it would refer to the recording angels, or to the Prophets (علیہم السلام) and those of their aides who write down the revelation. Sayyidna Ibn ` Abbas ؓ and Mujahid (رح) hold this view.

The word safarah may be used as the plural of safir in the sense of 'envoy'. In this case, it would refer to the angels who convey the revelation, and Prophets ﷺ and their companions who write the revelation. The ` ulama' (knowledgeable persons) of the Muslim community' are also included in this term, because they too are envoys between the Holy Prophet and the Muslim community. The messenger of Allah is reported to have said that he who recites the Qur’ an and is an expert in the art of recitation, he will be with the honorable, righteous envoys. He who is not an expert in the art of recitation, but recites it correctly with difficulty, he shall receive double reward. [ Transmitted by Shaikhain from ` A'ishah - Mazhari ]. This shows that a non-expert will receive double reward - one for recitation of Qur’ an, and the other for bearing the difficulty. This also indicates that an expert will receive countless rewards. [ Mazhari ]

The preceding verses mentioned that the Qur’ an is exalted and that belief in it is incumbent. Subsequently, the rejecters of Qur’ an are cursed and they are warned against showing ingratitude towards Divine favours. That the Holy Qur'an is a great Divine blessing is understood only by the men of Divine knowledge and understanding. Further, there is the mention of those Divine favours that Allah confers on man since his inception to the end of his life. These are material and physical things that a man with basic intellect can understand. Human creation is mentioned, thus:

مِنْ أَيِّ شَيْءٍ خَلَقَهُ مِن نُّطْفَةٍ (From which stuff did He [ Allah ] create him? From a drop of semen! ..80:18-19).

First a question is raised: '0 man! Consider what Allah has created you from?' Since its reply is so obvious that there can be no other reply, the next verse itself says: 'From a drop of semen!' Thus the verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that Allah having created him from such an insignificant thing as a sperm-drop, created him and proportioned him: