The Qur’an was revealed in seven letters, each of which has a back and a middle verse

The question of
 peace, mercy and blessings of God.
Virtuous brothers.
Sometimes I discuss with some esotericists in the forums, and one of the topics expected to be brought up either incidentally or independently is the subject of the apparent and the hidden.
The esotericist may cite as evidence the hadith: Ibn Masoud said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: The Qur’an was revealed in seven letters, each of which has a back and a middle, and each has an emerging term - narrated by Ibn Hibban 1/276, Al-Tabarani 10/105 and others.
I read the words of Al-Tahawi regarding the problem of Al-Athar and Al-Dahlawi in Al-Hajjah, but he did not explain Galili.
I want, may God bless you, a satisfactory answer that will remove every doubt in my heart .
 Likewise, the degree of the hadith. 
If there is a book that talks in detail about this hadith, please guide me to it.
And God reward you with good.

 The answer:
 
1- My dear brother, the hadith was judged weak by Sheikh Al-Albani and he cited it in the book Da’eef Al-Jami’ Al-Saghir by Al-Albani / Islamic Office Edition, p. 193, No.: 1338, and he cited it in Al-Silsilah Al-Da’eefah, No.: 2989 .

As for his explanation, Sheikh Shuaib Al-Arunout quoted in his review of the book Sahih Ibn Hibban, arranged by Ibn Balban, Al-Risala Foundation Edition / Third Edition / Volume One / pp. 276-277 / Hadith No.: 75 what it says :
  Al-Tabari (may God have mercy on him) explained the last sentence and said: Its back is what is apparent in the recitation, and its back is what is hidden in its interpretation. Sheikh Mahmoud Shaker (may God protect and preserve him) commented on it, saying: What is apparent: it is what the Arabs know from their speech, and what no one has an excuse for not knowing about what is permissible and what is forbidden. The hidden meaning is the interpretation taught by the prophets through deduction and jurisprudence. Al-Tabari did not reject what the Sufi sect and those like them do in tampering with the Book of God and the Sunnah of His Messenger, and tampering with the connotations of the words of the Qur’an, and their claim that its words (outwardly) are what Muslim scholars teach, and (inwardly) are taught by the people of truth in what matters. They claim, and see the words of (Al-Baghawi) in Sharh Al-Sunnah (1/263).

2- Al-Zarkashi said in Al-Burhan fi Ulum Al-Qur’an, vol. 2, p. 169: If it is said, it has been reported on the authority of the Prophet, may God’s prayers and peace be upon him, that he said, “There is not a verse revealed from the Qur’an except that it has a back and a back, but a letter is a hadd and every hadd has a beginning,  so what is the meaning of that?”

I said, as for his saying “back and belly,” there are four sayings to interpret it :
One of them:  which is Al-Hasan’s saying that if you search for its inner meaning and compare it to its apparent meaning, you will find its meaning.

Second:  Abu Ubaidah’s saying that the stories’ apparent meaning is news of the destruction of the ancients and their inner meaning is a sermon to others.
 
Third:  The saying of Ibn Masoud, may God be pleased with him, that there is no verse that people do not act on it, and there are people who will act on it.

Fourth:  Some of the later scholars said that its apparent meaning is its wording and its inner meaning is its interpretation.

The saying of Abu Ubaidah is the closest.

As for his saying, “And every letter has a limit,” it has two interpretations :
one for every letter ending with what God intended of its meaning.

The second means that every ruling has a measure of reward and punishment.

As for his saying, “And for every definition there is a knowledgeable person,” there are two sayings  :

one for every ambiguous meaning and ruling, there is a knowledgeable person who reaches its knowledge and determines what is meant by it.

The second is that for all the reward and punishment he deserves, he will see it in the afterlife and see it at the time of reward. Some of them said that no one knows its interpretation except God, the One, the All-Mighty, and these are deadlines that will occur in times to come, such as the time of the Hour of Judgment, the blowing of the trumpet, and the descent of Jesus, son of Mary, and something similar to that, such as his saying, “He will not reveal it except at its time.” It is heavy in the heavens and the earth .

Among them are those whose interpretation is known to everyone who has knowledge of the language in which the Qur’an was revealed, and that is by making clear its strange things and knowing the names by their necessary names that are not common to them and those described by their specific attributes to the exclusion of anything else. This is not ignorant of the son of any of them, and that is like a listener among them if he heard another person reciting, and when it is said to them, “Do not spread corruption on earth,” they say. We are only reformers, except that they are the corruptors, but they do not realize it. He is not ignorant that the meaning of corruption is what should be left out of what is harmful, and that righteousness is what should be done from what is beneficial, even if he is ignorant of the meanings that God has made as corruption and the meanings that God has made as reform, then as for teaching interpretation and quoting it from someone whose statement is evidence, then it is in it. A great reward and reward, such as teaching the rulings on what is permissible and what is forbidden.

Warning:  In the words of Sufism in the interpretation of the Qur’an.
As for the words of the Sufis in interpreting the Qur’an, it was said that it is not an interpretation, but rather it is meanings and essences that they find when reciting, like some of them say about, “O you who have believed, fight those of the disbelievers who are next to you.” What is meant is the soul, so we are commanded to fight whoever is next to us because it is the closest thing to us and the closest thing to man himself.

Ibn al-Salah said in his fatwas: I found on the authority of Imam Abu al-Hasan al-Wahidi that he said: Abu Abd al-Rahman al-Sulami compiled the facts of interpretation, and if he believed that that was an interpretation, then he has disbelieved .

He said, “And I say that I think of those among them who can be trusted, if he said something like that, he did not mention it as an explanation, nor did he follow the doctrine of explanation for the word mentioned in the Great Qur’an.  If that had been the case, they would have taken the path of the mystical  , but that of them was a mention of something similar to what was mentioned in the Qur’an, for the counterpart is mentioned.” Analogously, from that is the example of the soul in the aforementioned verse. It is as if he said, “We are commanded to fight the soul and those who are next to us from the disbelievers. However, I wish they had not been lenient in such things because of the ambiguity and confusion in it.” End quote .

Al-Suyuti said in Al-Itqan, vol. 2, p. 486: Sheikh Al-Islam Siraj Al-Din Al-Balqini was asked about a man who said in the Almighty’s saying, “Who is the one who can intercede with Him except with His permission,” that its meaning is humiliation, that is, humiliation that has a reference to the soul and is cured? An answer from “A” is a matter of awareness.  So he issued a fatwa that he is an atheist,  and God Almighty said, “Those who are atheists in Our verses do not hide anything from Us.” Ibn Abbas said, “It means putting words in a place other than their proper place.” It was included by Ibn Abi Hatim .

If you say, then Al-Faryabi said: Sufyan told us, on the authority of Yunus bin Ubaid, on the authority of Al-Hasan, who said: The Messenger of God said, “For every verse there is a back and a middle, and for every letter there is a limit, and for every beginning limit .”

Al-Dailami narrated from the hadith of Abd al-Rahman ibn Awf that the Qur’an is raised up under the throne, with a back and a stomach that debates with the servants .

Al-Tabarani, Abu Ya`la, Al-Bazzar, and others narrated on the authority of Ibn Masoud, saying, “There is not a letter in this Qur’an except that it has a limit, and each limit has its meaning .

” I said, as for the back and stomach, there are aspects to its meaning :
one of them is that if you search for their interior and compare it to their exterior, you will find their meaning.

The second is that there is no verse that some people have not acted upon, and there are people who will act upon it, as Ibn Masoud said, as reported by Ibn Abi Hatim.

The third is that its apparent meaning is its wording and its inner meaning is its interpretation.

Fourth, Abu Ubaid said, and it is most correct, that the stories that God Almighty told about past nations and what He punished them with, the apparent meaning of which is the news of the destruction of the ancients, are only a hadith that he told about a people, and the essence of it is an exhortation to others and warning them to do as they did, so that what befell them would befall them.

Ibn al-Naqib narrated a fifth statement: Its apparent meaning is what became apparent to people with knowledge of the apparent meaning, and its inner meaning is the secrets it contains that God has made known to the masters of truths.

The meaning of his saying, “And for every letter there is a limit,” meaning the end of what God intended of its meaning, and it was said that “for every ruling there is a measure of reward and punishment,” and the meaning of his saying, “And for every limit there is an acquaintance for every ambiguous meaning and ruling with a knowledgeable one through which he reaches his knowledge and determines what is meant by it.” And it was said, “Everything he deserves of reward and punishment will be revealed to him in the hereafter when Reward .

Some of them said that the apparent meaning is recitation, the hidden meaning is understanding and limitation, the rulings on what is permissible and forbidden, and what is apparent is supervision over the promise and threat .

I said, this is supported by what Ibn Abi Hatim reported on the authority of Al-Dahhak, on the authority of Ibn Abbas, who said: The Qur’an is full of sorrows, arts, revelations, and secrets whose wonders never cease and do not reach their goal. Whoever delves into it gently will be saved, and whoever delves into it violently will fall in love with news, proverbs, permissible, forbidden, abrogated, abrogated, decisive, and ambiguous, and a back and a belly, its back is recitation. And its meaning is interpretation, so they sat with the scholars about it and sided with the foolish about it .

Ibn Saba’ said in Shifa’ al-Sudur. It was reported on the authority of Abu Darda’ that he said: A man will not understand all of jurisprudence until he gives aspects of the Qur’an to it .

Ibn Masoud said: Whoever wants knowledge of the first and the last, let him read the Qur’an .

He said that what they said does not happen simply by interpreting the apparent meaning .

Some scholars said that for every verse there are sixty thousand understandings. This indicates that understanding the meanings of the Qur’an is vast and vast, and that what is transmitted is part of the apparent interpretation, and understanding in it does not end with transmission and hearing. It is necessary in the apparent interpretation in order to avoid places of error, and after that, understanding and deduction expand, and it is not permissible to be negligent. In memorizing the apparent meaning, it is necessary to do so first, as one does not aspire to reach the inner meaning before mastering the apparent meaning, and whoever claims to understand the secrets of the Qur’an and does not understand the apparent interpretation is like one who claims to reach the heart of the house before he passes the door . End quote.