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wa-ʿindahū mafātiḥu l-ghaybi lā yaʿlamuhā ʾillā huwa wa-yaʿlamu mā fī l-barri wa-l-baḥri wa-mā tasquṭu min waraqatin ʾillā yaʿlamuhā wa-lā ḥabbatin fī ẓulumāti l-ʾarḍi wa-lā raṭbin wa-lā yābisin ʾillā fī kitābin mubīnin
With Him are the treasures of the Unseen; no one knows them except Him. He knows whatever there is in land and sea. No leaf falls without His knowing it, nor is there a grain in the darkness of the earth, nor anything fresh or withered but it is in a manifest Book.
— Ali Quli Qarai
Surah Al-‘An’am, Verse 59
59. "And with Him are the keys of the Unseen. None but He knows them. And He knows whatever is in the land and the sea; and no leaf (of a tree) drops down but He knows it, nor is there a grain in the darkness of the earth nor anything wet or dry but it is (noted) in a clear Book."
Secrets of the Unseen!
In the former verses, the words were about Allah’s Knowledge, Power, and the expansion of the circle of His commandment. From this verse on, the meaning stated in those verses concisely has been mentioned with some explanation. At first, the subject of Allah’s knowledge is pointed out. The verse say's
Then, for a more emphasis and explanation, it adds:
The Arabic term /barr/ means 'a vast place', which is usually used for a (dry) land. The term /bahr/ originally also means 'a vast place' where a plenty of water is found. It is often applied for the seas and, sometimes, for the great streams. However, Allah’s knowledge upon whatever exists in the lands and the seas is something which hints to Allah’s omniscience, and that His knowledge encompasses all things. That is, He knows the movements of millions of million living creatures, small and big, in the depths of the seas. He knows the true number of the cells of every human being as well as his blood cells.
He knows the mystic circulations of all electrons inside atoms. And, finally, He knows all thoughts and contemplations pass through different parts and levels of our minds and those which penetrate into the depths of our soul. Yes, He knows equally all of these things! Again, in the second phrase, in order to emphasize on Allah’s Omniscience, it has particularly pointed to this aspect, and says:
In fact, it has taken two sensitive subjects with which no human being can be thoroughly acquainted even if he lives millions of years and that the technical sets be surprisingly completed. Who knows that, in each day, which seeds the winds separate from the plants throughout the earth, and on which spots of the ground they scatter them? Which electronic mind can count exactly the number of the leaves that separate from the branches of trees of the forests only during a day?
A glance upon the trees of a forest, especially in fall, when the leaves drop ceaselessly and make up beautiful scenery, proves this fact well that such sciences will never be within the reach of human beings. The fall of the leaves of trees, in fact, is the moment of their death, and the fall of seeds into the concealed holes of the land is the first step of their lives. It is only He Who is aware of the system of death and life.
The statement of this subject has two effects: a philosophical effect and a training effect. Its philosophical effect is that it nullifies the imagination of those who restrict Allah’s knowledge to general principles and believe that He is not aware of the details of this world. It clearly specifies that Allah is aware of both all general principles and the details. Its training effect is also clear, because having belief in the vast knowledge of Allah, that He is Omniscience, tells us that the whole secrets of our entity, our deeds and speeches, our intentions and our thoughts are utterly clear for His Pure Essence.
With such a belief, how is it possible that a person be careless of his own condition and does not control his own deeds, speeches, and intentions? So, at the end of the verse, it says: