بِأَيدي سَفَرَةٍ

In the hands of envoys.

EXEGESIS

Safarah (envoys) is derived from the root verb safara, which originally refers to the act of revealing something.^{‎[1]Raghib, p. 412, s-f-r; Lisan, 4/367, s-f-r.}
The expression safarat al-marʾah wajhahā is used when a woman uncovers her face. Asfara in the verse By the dawn when it brightens (asfara) (74:34), refers to when the veil of darkness is removed from the sky. The one who writes a book (yasfiru bil-kitāb) is called sāfir because they reveal what is within their thoughts.^{‎[2]Tibyan, 10/272; Razi, 31/56.}

The plural safarah is from the singular sāfir,^{‎[3]Tibyan, 10/271; Tabari, 30/34; Lisan, 4/370, s-f-r.}
or alternatively safīr,^{‎[4]Mizan, 20/202; Munyah, 30/52; related in Thalabi, 10/131.}
the active participle of the verb safara. In the first case it would mean those who write or act as scribes,^{‎[5]This opinion is attributed to Ibn Abbas and Qatādah (Tibyan, 10/272; Tabari, 30/34).}
and in the second it would mean those who travel back and forth.^{‎[6]See Alusi, 15/245. Ālūsī considers safarah to be the plural of both sāfir and safīr.}
An envoy is called a safīr as he is the one who travels to another people to uncover a message bringing them peace and benefit.^{‎[7]Tibyan, 10/272; Thalabi, 10/131.}

Here safarah means the angels who travel between God and His messengers, delivering revelation.^{‎[8]Tabari, 30/35; Nemuneh, 26/135; Sharawi, p. 16788; related in Tibyan, 10/272.}

REVIEW OF TAFSĪR LITERATURE

Other opinions have been mentioned as to what is meant by envoys:

1. The prophets, who act as messengers between God and people.^{‎[9]Related in Alusi, 15/245.}
   
2. The qurrāʾ (reciters of the Quran).^{‎[10]This opinion is also attributed to Qatādah (Tibyan, 10/272; Tabari, 30/34).}
   
3. The angels who write down actions.^{‎[11]Baghawi, 5/211. This opinion is attributed to Ibn Zayd (Tabari, 30/35).}
   
4. The angels that inscribe revelation from the protected tablet.^{‎[12]Zamakhshari, 4/702; Muhit, 10/408.}
   See our discussion in the previous two verses.

However, none of these fit the context of the verses.

It is also reported from Wahab ibn Munabbih that the envoys are the companions of the Prophet^{‎[13]Thalabi, 10/132; Suyuti, 6/315.}
because they act as links between the Prophet and the rest of the ummah.^{‎[14]Related in Alusi, 15/245.}
Ibn al-ʿArabī declares that while the companions of the Prophet were noble and pious, they are not intended by these verses, nor are they close to what is intended. Envoys is a specific expression that refers only to the angels in all cases of its Quranic use, and no one else.^{‎[15]Ahkam, 4/1906.}

[1] Raghib, p. 412, s-f-r; Lisan, 4/367, s-f-r.
[2] Tibyan, 10/272; Razi, 31/56.
[3] Tibyan, 10/271; Tabari, 30/34; Lisan, 4/370, s-f-r.
[4] Mizan, 20/202; Munyah, 30/52; related in Thalabi, 10/131.
[5] This opinion is attributed to Ibn Abbas and Qatādah (Tibyan, 10/272; Tabari, 30/34).
[6] See Alusi, 15/245. Ālūsī considers safarah to be the plural of both sāfir and safīr.
[7] Tibyan, 10/272; Thalabi, 10/131.
[8] Tabari, 30/35; Nemuneh, 26/135; Sharawi, p. 16788; related in Tibyan, 10/272.
[9] Related in Alusi, 15/245.
[10] This opinion is also attributed to Qatādah (Tibyan, 10/272; Tabari, 30/34).
[11] Baghawi, 5/211. This opinion is attributed to Ibn Zayd (Tabari, 30/35).
[12] Zamakhshari, 4/702; Muhit, 10/408.
[13] Thalabi, 10/132; Suyuti, 6/315.
[14] Related in Alusi, 15/245.
[15] Ahkam, 4/1906.