Statement of Purpose
THE QUR'AN OF MIGHTY STATURE is an all-embracing divine speech and universal dominical address delivered from the Sublime Throne that addresses all the classes, nations, and individuals of mankind in every age. So also, and especially at this time, does it encompass many sciences and branches of learning related to the physical aspects of the world, knowledge of which is beyond the capacity of a single individual or small group. Therefore, a commentary issuing from the understanding and imaginative power of a single individual, the scope of whose comprehension is very narrow with regard to time, place, and specialization, cannot truly expound the Qur'an. For an individual cannot be acquainted with and be an expert in all the exact sciences and the branches of knowledge concerned with the spiritual and material states of nations and peoples, all of whom the Qur'an addresses. And he cannot be free of bias towards his own profession and discipline that he might explicate the truths of the Qur'an impartially. Also, a person's understanding is peculiar to him and he may not call on others to accept it - unless it be affirmed by a consensus of some sort. And his findings [and judgements] related to actions are binding only on himself and no one else, again unless approved by a consensus.
In consequence of this, a commentary should be written after minute studies and researches by an elevated committee of authoritative scholars each of whom is a specialist in a number of sciences, proving the Qur'an's subtle meanings and its fine points to be found scattered through other commentaries, and its truths, which become manifest in time due to the discoveries of science. Just as its legal ordinances have to be ordered and regulated, not according to the thought of a single individual, but by such a committee after being scrutinized and studied minutely by it. Thus, gaining the trust and confidence of the mass of the people, the committee will implicitly assume responsibility for them and be an authoritative source for the Muslim community.
Indeed, one who expounds the Qur'an should possess high intelligence, penetrating independent judgement, and a high degree of sainthood. But in these times in particular, such conditions can be met only by the brilliant collective personality born of the co-operation of an elevated, esteemed committee and the uniting of the minds of its members, of their assistance for one another and harmony of spirit, and of their freedom of thought, and, being free of bias, of their complete sincerity. Only a collective personality such as this can expound the Qur'an. For in accordance with the rule, 'What is not found in the parts is present in the whole,' conditions like these which are not to be found in every individual are present in the group.
While awaiting, as I had for many years, the appearance of such a committee, I had a premonition that we were on the eve of a terrible earthquake that would lay waste the country.1 And so, in accordance with the rule, 'It is not permissible to abandon a thing completely even if it is not wholly obtained,' despite my impotence, faults, and difficult style of writing, I started to set down on my own some of the Qur'an's truths and some indications of the miraculousness of its word-order. Then, on the Great War breaking out I found myself in the mountains and valleys of Erzurum and Pasinler. Whenever the opportunity arose while I was performing the duty of jihad in the midst of those tumultuous conditions, I used to write what occurred to my heart in phrases that did not always match one another. Since it was not possible to have any books or commentaries to refer to, what I wrote consisted only of what occurred to my heart. If these inspirations of mine are appropriate for a commentary, light of lights; if they contain contradictory aspects, these can be referred to my own defects. Certainly, there are places in need of correction, but since it was written with complete sincerity in the front lines of war among the slain, like it is not permissible to change the clothes and wash off blood of martyrs, I could not permit the ripped phrases in which it was clothed to be changed; my heart would not consent to it. And now it does not consent to it, for now at this time, I cannot find that utter sincerity and purity of heart.
Furthermore, I did not write this work of mine, called Signs of Miraculousness (Ishârat al-I'jâz), with the intention of its being a true commentary; only, in the event of its being well received, I wrote it as a model and source for a commentary to be written in the future, that treated a few aspects of Qur'anic exegesis. My eagerness drove me to what was beyond my power; if it is found acceptable it will give me the courage to continue.2
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1. Yes, our master said while teaching us on the roof of the Horhor Medrese in Van that there was going to be a terrible earthquake, and exactly as he predicted, a short time later the Great War broke out.(His students of the time) Hamza, Mehmed sefik, Mehmed Mihri
2. See, the author's note at the end of the work.
The Signs of Miraculousness