Explanation of the author's statement and his saying: (And with Him are the keys of the unseen, and none knows them except Him. And He knows what is on the land and in the sea, and no leaf falls except that He knows it, nor any grain in the darknesses of the earth, nor any moist or dry thing except that it is in a clear register)

The Shaykh : He said: is a fronted predicate, and is a delayed subject. This construction conveys restriction and exclusivity: with Him, not with anyone else, are the keys of the unseen. He reinforced this restriction by saying: Thus, in both sentences there is a restriction: with whom is the knowledge of these keys? With Allah, in two ways:
The first is the method of fronting and delaying.
The second is the method of negation and affirmation .
The word is said to be the plural of *miftah* (key), or it is said that the original is *mafatih* (keys) and that the *ya* in *mafatih* is sometimes omitted. We know that the singular is *miftah* and its plural is *mafatih*, and that a *miftah* is what opens a door. However, *miftah* is not *miftah* (key); *miftah* is the place of opening, and these are the treasuries of the unseen. Therefore, the verse was interpreted to mean that the intended meaning of the keys of the unseen is the treasuries of the unseen. It was also said that it means: their beginnings, because the *miftah* (place of opening) of every thing is at its beginning, not at its end. Are you sure? It is known that the door is at the point of entry. So on this basis, means: the beginnings of the unseen, for these mentioned things are the beginnings of what follows them.
is the verbal noun of *ghaba* (to be hidden), *yaghibu*, *ghayban*. The intended meaning of the unseen is what was hidden. The unseen is a relative matter, but the absolute unseen is specific to Allah. The absolute unseen, which is unseen in every estimation, is known by no one except Allah. As for the relative unseen, it is called unseen by name; it is unseen for one person and apparent for another. That is, it is unseen for so-and-so and evident for so-and-so. For example, we do not know what is in your houses now. What is in your houses is unseen for us, but is it evident for you or not? This is relative unseen, which a person is not praised for knowing.