And when these verses were affirming parts of His knowledge, glorified and exalted is He, and His power, and since their conclusion is the knowledge of the oppressor and others - He followed it with the specification of what is more general than that, which is the knowledge of the keys of the unseen that none can reach except the one who possesses them. For no one can access the treasures except the one who opens them, and no one opens them except the one who possesses their keys and knows how to open them with them. Thus, the affirmation of that in this manner is from the perspective of ascending in the ranks of belief from a complete degree to a more complete one. So He said, adding to the meaning of what has preceded, which is: 'And with Him alone are all of that: ﴿And with Him﴾ meaning: Alone ﴿are the keys of the unseen﴾ meaning: which none can grasp the unseen except the one who knows them.

And when the meaning of that specification was stated - He clarified it in His saying: ﴿None knows them except Him﴾. And specifying it with negation without the treasures indicates what I understood, that the restriction [in it] with (for you) implies that it is permissible to say that to the believers.

And when He mentioned the knowledge of the unseen, He followed it with the knowledge of the witnessed; because purely rational matters are difficult to attain knowledge of completely except for the perfected among mankind, those who have detached themselves and have become accustomed to bringing forth abstract concepts. The Qur'an was revealed for the benefit of all creation: the intelligent among them and the foolish. Thus, the mention of the tangible matters included under the general rational issue aids in the conception of that rational matter and its firm establishment in the heart. So He said, affirming this general abstract concept with an example that falls under it, which runs the course of the tangible, and He connected it with the conjunction to indicate its greatness. He said: ﴿And He knows what is in the land﴾ and He preceded it because man is more frequently associated with it due to what is in it of villages, cities, vast lands, mountains, hills, and the abundance of what is in it of animals and plants, both sprouting and rooted, and minerals. ﴿And the sea﴾ and He delayed it because the intellect's encompassing of its states is less, even if the senses indicate that its wonders are greater, and its length and breadth are more immense, and what is in it of animals and kinds of creatures is more astonishing. Thus, this tangible matter strengthens the greatness of that rational matter.

And when He mentioned what encompasses both the fixed and the moving: He specified the moving explicitly to emphasize the particulars and to magnify the knowledge of the greatness of the information. He said: ﴿And nothing falls﴾ and He immersed in negation with His saying: ﴿of a leaf﴾ and He made it indefinite to complete the generalization ﴿except that He knows it﴾. And when this was apparent with its greatness, He mentioned what is more subtle than it. He said: ﴿And not﴾ meaning: (p-137) and there is not ﴿a grain﴾ and it indicated that the earth has no light of its own, pointing to what has been deposited in this human being composed of it from wonders with His saying: ﴿in the depths of the earth﴾ meaning: even if it is in the farthest depths of it, how about what is in the light, which is greater than the grain.

And when he specified, he returned to the generalization, responding to the latter regarding the former. He said: "Neither moist nor dry," meaning: whether it exists or does not exist or will exist, "except in a clear Book," meaning: clarifying its states, its entities, and all its matters and times. It is established that He is the doer of all that exists with its substances and attributes in a manner of precision and perfection. For He alone is knowledgeable of all information, and whoever is specialized in the knowledge of all information is specialized in the creation of all creations, capable of all that is possible.