Muslim philosophers and mystics, being of deep reasonable and inner consideration on the world in the field of ontology, arrive at such a deep ontological understanding that causes a superior interpretation and knowledge of holy verses and traditions in comparison with that of public level. We may take their understanding of the verse 59 of An`am on the phrase mafatih ul-gheib as a clear evidence for the claim. While other commentators have few considerations under the verse, philosophers and mystics, regarding interpretative norms and rules, have described and explained the verse in detail and made its ontological aspects clear. They have known the phrase as referring to invisible and inner fields of the world and taken each of them as a key and source for the Divine unseen. On this deep consideration, the phrase refers to the higher causes of the world, immaterial beings, Divine Predestination, Divine particularly intended Knowledge, the names and fixed objects in the second determined mode and, finally, the reality of the names in the first determined mode. Such comments, had been in agreement with interpretative and religious norms and rules, may be taken as an important measure for proving a harmony among religion, intuition and reason.