He made for the unseen keys by way of metaphor, because keys are used to access what is in the storerooms. [Mahamud said: "The keys are a metaphor, because keys are used to access what is in the storerooms..." Ahmad said: "The use of the term 'access' to Allah, the Exalted, is not correct, as it implies a renewal of access after distance. For when someone says 'Zayd accessed such and such', it is understood that he arrived after effort, and Allah, the Exalted, is sacred from that. The unseen is like the present in His knowledge, and knowledge of the existent is knowledge of what will be; it does not change or differ. There is no reason to use such a term except based on evidence. And Allah is the Grantor of success."] The secured ones are with locks and bolts. Whoever knows their keys and how to open them can access them. He intended that he alone is the one who accesses the unseen, and no one else can access it, like one who has the keys to the storerooms and knows how to open them; he is the one who accesses what is in the storerooms. The keys are the plural of مفتح (miftah), which means key. It has also been read as مفاتيح (mafatih), and it is said to be the plural of مفتح (miftah) - with an open 'm' - which means storeroom. And there is no seed... and no fresh or dry thing, is an addition to ورقة (waraqa). [He returned to his words. He said: "And no seed in the darkness of the earth, nor fresh nor dry, is an addition to ورقة and is included in its ruling..." Ahmad said: "The benefit of this repetition is to renew the covenant after its absence, because when it is added to ورقة after negating the positive, it serves the purpose of knowledge in His saying 'except that He knows it', and these additions are included in the obligation of knowledge, which is the purpose. And since the last of them is connected to the previous obligation, it is fitting to renew the covenant with the intended meaning. Then, what is appropriate for the eloquence customary in the Qur'an is to renew it with another expression, so that the listener receives it fresh and new, not tiresome from repetition. This secret is only uncovered by the one who is dominant in the science of rhetoric, and we remain silent about it. And Allah is the Grantor of success."] And it is included in its ruling, as if it were said: And nothing falls from any of these things except that He knows it. And His saying 'except in a clear book' is like the repetition of His saying 'except that He knows it', because the meaning of 'except that He knows it' and the meaning of 'except in a clear book' is one. And the clear book is the knowledge of Allah, the Exalted, or the preserved tablet. And it has been read: 'And no seed, nor fresh, nor dry', in the nominative. And there are two views: that it is an addition to the place of مِنْ وَرَقَةٍ (min waraqa), and that it is a nominative with the subject being 'except in a clear book': like saying: 'There is no man among them nor woman except in the house.'