Synthesis: Sūrat al-Hijr 16–25

Triangulated from Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], al-Qummī [qummi], al-Ṭūsī's al-Tibyān [tusi_al_tibyan], al-Baḥrānī's al-Burhān [bahrani_al_burhan], and al-Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan] — all five speak to this passage.

Human-review flags: tabatabai_al_mizan (needs_human_review: true). Al-Mīzān's single fetched unit covers all of 16–25 and runs ~20,500 characters of dense metaphysics on qadar; the English is a faithful but heavily condensed rendering of the long central treatment of v.21. Consult the full Arabic for the khazāʾin argument.

What the passage says. After the Meccans' demand for angelic signs, God turns to the open book of creation: the adorned and guarded heavens (16–18), the spread earth with its anchoring mountains and "balanced" growth (19), apportioned livelihoods (20), the divine "treasuries" sent down only in measure (21), fertilizing winds and rain (22), life, death, and inheritance (23), His knowledge of predecessors and successors (24), and the certainty of the gathering (25).

The constellations and the guarded heaven (16–18). Only al-Ṭūsī [tusi_al_tibyan] and al-Mīzān [tabatabai_al_mizan] treat these verses (al-Qummī, Ṭabarsī, and al-Burhān begin at v.19). Both gloss burūj as the palatial "mansions of the sun and moon," al-Ṭūsī rooting the word in ẓuhūr ("appearance," as in tabarrajat al-marʾa) and citing al-Ḥasan/Mujāhid/Qatāda that the stars are meant. On the eavesdropping Satan, al-Ṭūsī reads illā as lākin and preserves a dispute — Ibn ʿAbbās holds the flame deranges and burns but does not kill, al-Ḥasan that it kills — plus al-Zajjāj's argument that pre-Islamic poets never mention the flames, so the barring of the Satans dates from the Prophet's mission. Al-Mīzān concurs that the shihāb is an atmospheric flare and defers the mechanism to Sūrat al-Ṣāffāt.

The balanced earth (19). All five now converge. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] give nearly identical lugha: rawāsī = stable mountains, mawzūn read two ways — "determined and known" (Ibn ʿAbbās, Saʿīd b. Jubayr, Mujāhid) or "what is weighed: gold, silver, copper, iron" (al-Ḥasan). This mineral reading is exactly the Imāmī tradition al-Qummī [qummi] and al-Burhān [bahrani_al_burhan] preserve through Abū al-Jārūd from al-Bāqir — God "grew" gold, silver, gems, lead, antimony, and arsenic in the mountains, "sold only by weight." Ṭabarsī adds al-Sayyid al-Murtaḍā's refutation of Abū Muslim, insisting mawzūn means the measure exactly fitting need. Al-Mīzān [tabatabai_al_mizan] presses the wording min kull shayʾ mawzūn (not "every plant") to argue the verse spans plant, mineral, and all heavy growth — and flags the male/female pairing of plants as a Qurʾānic anticipation of modern botany.

Provision and the divine treasuries (20–21). On "those whom you do not provide for," Ṭabarsī, al-Ṭūsī, and al-Mīzān rehearse the same grammatical crux (Mujāhid: slaves and beasts; al-Farrāʾ's reservation about man; the Kūfan licence to conjoin to a genitive pronoun). The Imāmī gloss in al-Qummī and al-Burhān is concrete: "for every kind of animal We determined a measured portion." Verse 21 is the interpretive summit. Ṭabarsī and al-Ṭūsī read khazāʾin Allāh as "the objects of His power" (maqdūrāt), a reading al-Mīzān surveys among three exegetical options — rain-as-treasury, absolute-power, and the "fine" elements-and-causes view — before rejecting all three as confining the verse's qadar-sense and advancing its own layered metaphysics: things exist in undelimited divine "treasuries" above this world and "descend" (are created) only under a known measure that individuates them. Al-Burhān supplies the spectacular narrative frame — the Throne containing a likeness of all creation, the angel Ḥazqāʾīl (web-verified against Rawḍat al-Wāʿiẓīn), and the sub-Throne sea whose provision-rain the winds grind — and the Moses tradition ("My treasuries are that I say 'Be'"), which al-Mīzān cites as supporting its own reading.

Winds, water, life, and the gathering (22–25). All sources read lawāqiḥ as fertilizing winds; al-Qummī ("they fertilize the trees") and al-Burhān's Imāmī aḥādīth (winds of mercy that stir, hold, and wring the clouds; "do not revile the wind") match Ṭabarsī's and al-Ṭūsī's lugha on laqiḥat al-nāqa. On al-mustaqdimīn/al-mustaʾakhirīn (24), Ṭabarsī lists six views and al-Ṭūsī three; al-Mīzān prefers the plain temporal sense and dismisses the prayer-row and battle-rank readings as "weak opinions," even rejecting their asbāb al-nuzūl as unfit for a Meccan sūra — while the Imāmī line in al-Burhān (via al-ʿAyyāshī and al-Shaybānī) reads them as believers, or as people of good vs. evil deeds.

Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan; silent: none.