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As for the form of the phrase يُضِلُّ بِهِ كَثِيرًا وَ يَهْدِي بِهِ كَثِيرًا1:
Know that the essence of the sentence's arrangement requires the second part of the phrase to be placed first.2 However, since the primary objective is to refute the objections of those who are hesitant, questioning, objecting and finding the parables repugnant, starting the sentence with
يُضِلُّ3
carries greater importance.
As for departing from the nominal forms الضَّلَالَة (dhalâlah) and الْهِدَايَة (hidâyah), which would have been the appropriate, direct answers to the question
فَيَقُولُونَ مَاذَا اَرَادَ اللّٰهُ بِهٰذَا مَثَلًا4
and turning instead to the verbal form of mudhâri‘ (the present/future tense), it is an indication that the darkness of their kufr intensifies, layer upon layer, in proportion to the continuous and gradual revelation of the Qur’an; just as the mu’min’s îmân increases in
نُورٌ عَلٰى نُورٍ5
with every degree of revelation.
Furthermore, using the verbal form يُضِلُّ — given that it serves as an answer — contains a subtle allusion that describes the state of both groups, mu’mins and kâfirs, and explains the underlying cause of their conditions.
As for 6 كَثِيرًا :
The first كَثِيرًا expresses quantity and number, while the second كَثِيرًا expresses quality and value. Yes, generous and noble people are numerous due to their high worth, even if they are few in number.
The use of the word كَثِيرًا in the second instance is also a subtle allusion to the mystery of how the Qur'an is a rahmah to all of mankind. 7 Consider this!
As for the phrase وَمَا يُضِلُّ بِهِ اِلَّا الْفَاسِقِينَ :
Know that having mentioned كَثِيرًا in the first instance, the Qur’an dispels all waswasa, fear, hesitation and any accusation of deficiency in the Qur’an by clarifying exactly who those 8 ضالين are.
It further explains that:
2 (The following explanation is included in Abdulkadir Badilli’s translation of this sentence:
“That is, the second half of the sentence, وَ يَهْدِي بِهِ كَثِيرًا , should have been placed at the beginning.”) (Tr.)
3 (…to stray into dhalâlah…)
4 (What does Allah mean by such a similitude?)
5 (Nûr upon nûr.)
6 (Many.)
7 (The following explanation is included in Abdulmajid Nursî’s translation of this sentence:
“To consider and portray the fadhîlah and hidâyah of a small portion of mankind as many demonstrate the mercy and favour of the Qur’an toward mankind. Moreover, one man who possesses fadhîlah is equivalent to a thousand who lack it; therefore, even if those who possess fadhîlah are few in number, they appear as many.”
The following explanation is included in Abdulkadir Badilli’s translation of this sentence:
“With the beginning of the Qur’an’s revelation to the Prophet (asm), the jihâd for examination and fulfilling man's accountability through the obligations placed on him by Allah began for mankind. This jihâd has revealed the gems and gold mines hidden within the fitrah of man, even if they are few in number. If this accountability and examination had not existed, mankind would have remained as unrefined, raw ores. Therefore, the Qur’an is indeed an immense rahmah for mankind.”) (Tr.)
8 (Those who have fallen into dhalâlah.)
Dictionary / Arabic - Turkish Terminology