the category (1) of inversion (2), the implied wording being (3): “and make the God-fearing leaders for us.” God forbid that any part of the Quran should be inverted (4)(5) from its proper meaning (6). Rather, this attests to the completeness of Mujāhid’s understanding—may Allah have mercy on him—for a person (7) cannot become a leader of the God-fearing until he himself follows the God-fearing. Mujāhid therefore pointed out the path (8) by which they may attain this aim: their emulation (9) of the pious predecessors who preceded them, whereupon Allah will make them leaders for the God-fearing (10) who come after them (11). This is among the finest and subtlest insights into the Quran; it has nothing whatsoever to do with inversion. Whoever follows the people of the Sunnah before him (12) will, in turn, be followed by those who come after him and by his contemporaries (13).
(1) The words “the statement” and “chapter” are omitted in manuscript C.
(2) Inversion (qalb) is a type of linguistic construction. See al-Burhan fi Ulum al-Quran by al-Zarkashi, 3/288-293; and al-Itqan fi Ulum al-Quran by al-Suyuti, 3/116.
(3) Manuscript C reads “that is” in place of “on the assumption that.”
(4) Added from manuscript C.
(5) It is in the nominative case in all the manuscripts, because kana is complete and thus requires only its subject.
(6) Manuscript C reads min (“from”); the other manuscripts read ala (“upon”).
(7) Manuscript B reads: “for a man is not…”
(8) The word “aspect” is omitted in manuscript C.
(9) Manuscript B reads: “while they themselves have been guided,” in place of: “and it is their following his example.”
(10) Manuscript B adds: “those who.”
(11) The phrase “so that Allah makes them imams for the God-fearing who come after them” is omitted in manuscript C.
(12) Manuscript B reads: “before.”
(13) Manuscript C reads: “before one who comes after him takes him as an imam, for he is then an imam for them both,” in place of: “before him; whoever comes after him, along with those with him, takes him as an imam.”