a later coinage.”

I say: This is the word used in the Quran, where Allah Most High says:

“They never bring you an argument but We bring you the truth and the best explanation (33).” [al-Furqān 33]

They explained this as the best clarification and exposition. Tafsīr means clarification and disclosure. It follows the morphological pattern taf‘īl, from fasr, which means uncovering what is concealed.

Concerning His words, “and the best explanation (33)” [al-Furqān 33], two things are required of speech. First, it must be true, not false, for falsehood is detestable even when embellished. Second, it must be substantiated and clear, with its evidence established. This is the explanation that clarifies both what it means and why it is true. Thus, the intended meaning of the words is clarified, as is the evidence of their soundness, until their truth becomes apparent. It would not be fitting here to say, “and the best ta’wīl (interpretation),” because this is already indicated by His words “the truth.” Ta’wīl concerns the meaning signified, whereas tafsīr concerns what makes the intended meaning clear.

Those who considered “intermediate derivation” said that related forms include safr and isfār, as in asfarat al-mar’atu ‘an wajhihā (“the woman unveiled her face”) and asfirū bi-l-fajr (“let dawn become bright”). Safar also means the brightness of daylight. Safara means scribes, sāfir means a scribe, and sifr means a book, because it sets out and clarifies the words it contains and conveys their meaning. Related to this are His words:

“Some faces that Day will be radiant (38), laughing, rejoicing (39).” [‘Abasa 38–39]

They explained this as radiant, their brightness apparent and their joy rising.

“And faces