We read a lot in the books of tafsir about the extra letter in the Qur'an, such as in (There is nothing like Him, and He is the Hearing, the Seeing), where they say that the kaf is extra. He said

The questioner : We read a lot in the books of tafsir about the extra letter in the Qur'an, such as: They say that the kaf is extra. One of the brothers told me: There is nothing in the Qur'an called extra, or missing, or figurative. If that is the case, what is the ruling regarding His saying, the Exalted: and His saying: ?

The Shaykh : The answer is that we say that there is nothing extra in the Qur'an if by extra we mean what has no benefit, for every letter in the Qur'an has a benefit.
However, if by extra we mean what, if removed, would leave the speech correct without it, then this exists in the Qur'an, but its presence makes the speech more eloquent and more expressive. This is like His saying, the Exalted: Here, we say that the ba is extra in terms of grammar, and if it were not present in the speech, the speech would be correct without it. But its presence has a benefit, which is the strengthening of the negation, meaning the negation that Allah the Exalted is unjust to the servants. And so it is with all the extra letters; the scholars of rhetoric have mentioned that they serve to emphasize.
I say that the scholars of rhetoric have mentioned that all extra letters serve to emphasize in any speech. Therefore, we say that it, meaning the ba in His saying, the Exalted: or the kaf in His saying, the Exalted: , is extra, extra. How do we say extra, extra? We say: it is extra from the intransitive verb "zad" and extra from the transitive verb "zad." This is because "zad" can be intransitive and can be transitive. For example, if I say: "The water increased until it reached the top of the well," this is an intransitive increase, meaning that the verb in it is intransitive and does not take an object.
And if I say: "May Allah increase you from His bounty," the verb here is transitive, so it conveys a benefit other than the subject. So we say this letter is extra, extra. Extra means it is itself, extra in the sense that if it were removed, the speech would be correct without it, extra in the sense that its presence adds meaning.
Yes, I say that in the Qur'an there are extra letters in the sense that if they were removed, the speech would be correct without them, but they are beneficial in that the speech gains eloquence through them, which is emphasis.
As for his saying that there is no figurative language in the Qur'an, yes, there is no figurative language in the Qur'an. This is because one of the most prominent signs of figurative language, as mentioned by the scholars of rhetoric, is that its negation is valid. And there is nothing in the Qur'an whose negation is valid. The explanation of this phrase "One of the most prominent signs of figurative language is the validity of its negation" is that if you say: "I saw a lion carrying a sharp sword," the word "lion" here is intended to mean the brave man. And if you negate it from this brave man and say: "This is not a lion," your negation would be correct, for this man is not truly a lion. So if we said that there is figurative language in the Qur'an, that would necessitate that there is something in the Qur'an whose negation and removal is permissible. And it is known that no one dares to say that there is something in the Qur'an whose negation is valid. And by this, it is known that there is no figurative language in the Qur'an.
In fact, the entire classical Arabic language does not contain figurative language, as established by Shaykh al-Islam Ibn Taymiyyah and Ibn al-Qayyim. Shaykh al-Islam elaborated extensively on this issue in his book al-Iman, and Ibn al-Qayyim in al-Sawa'iq al-Mursalah. So whoever wishes to review them, let him do so.
As for His saying, the Exalted: We say: What does the listener understand from this address? The answer will be: We understand from it that we are asking all the people of the town. No sane person can ever understand from this address that we are asking the town itself, which is the community and dwellings of the people. Rather, as soon as one says: "Ask the town," the mind and understanding are directed to the meaning that the intended is to ask the people of the town. But he expressed it by the town as if they were saying: Ask everyone in it.
And so it is with their saying: It is not possible for any sane person to understand from this address that the calf itself entered the heart, never. Rather, it is understood from it that the love of this calf was drunk into the hearts until it was as if the calf itself settled in their hearts. And this contains an obvious exaggeration, meaning the exaggeration of these people in their love for the calf. The matter is very clear, for everything that is understood from the apparent meaning of the speech is its reality. So understand this, O dear brother, that everything that the apparent meaning of the speech conveys is its reality, and this differs according to the context and circumstances.
So the word "town," for example, is used in a place where we know that the intended meaning is the people of the town, and it is used in a place where we know that the intended meaning is the town itself, which is the dwellings of the people. In His saying, the Exalted: there is no doubt that the intended meaning is the people of the town, because the town itself, which is the dwellings, is not described as being unjust. And in His saying, the Exalted: there is no doubt that the intended meaning of the town here is the dwellings, for this reason "people" was added to it, the people of this town. So reflect now that the town came in a context where the listener understands from it only that the intended meaning is the people of the town, and it came in another context where the listener understands from it only that it is the dwellings, the dwellings of the people. And everything that comes to mind in the speech is its apparent meaning and its reality. And by this, much of the misguidance that occurred through ta'wil, rather through tahrif, distorting the words from their places by claiming figurative language, is repelled from us. What the people of innovation did in their denial of all, or most, of the attributes of Allah the Mighty and Majestic, or even their denial of the names, was only by this ladder, which is figurative language.