The term “khazā’in” is the plural of “khazīnah” and, according to exegetical and theological interpretations, extends far beyond its literal meaning of material stores or physical depositories. In Qur’anic and religious discourse, it conveys a profound ontological reality—namely, the manifestation of divine will and generosity within the cosmic order of creation.The central inquiry of this study concerns the ontological status of “khazā’in” within the structure of existence and the divine effusion (al-fayḍ al-ilāhī): specifically, whether these “treasures” encompass merely finite, material, and natural resources, or whether they also include higher, immaterial ontological realms.Adopting a descriptive-analytical methodology and drawing upon authoritative exegetical (tafsīrī) and theological (kalāmī) sources, this research aims to explicate and analyze the ontological dimensions of the Qur’anic concept of “khazā’in.” The investigation reveals that “khazā’in” can be meaningfully examined across three primary ontological domains: Material Treasures: These include the heavens, the earth, and all natural resources within the sensible, physical world.Spiritual Treasures: These pertain to divine manifestations such as knowledge (‘ilm), mercy (raḥmah), revelation (waḥy), and absolute divine power (qudrah). Eschatological Treasures: These relate to the rewards and retributions destined for the Hereafter, manifesting in the realm of resurrection (al-qiyāmah).The findings demonstrate that “Divine Treasures” (al-khazā’in al-ilāhiyyah) signify God’s absolute encompassment of all levels of being—encompassing creation (ījād), sustenance (baqā’), and governance (tadbīr). In this light, every existent entity derives its manifestation and actualization from the infinite, inexhaustible treasures of the Divine. No particle within the domain of existence lies outside the scope of His boundless effusion (fayḍ) and all-encompassing knowledge (‘ilm). Consequently, a systematic ontological analysis of the concept of “khazā’in” offers a viable path toward a deeper comprehension of the cosmos as a unified, divinely governed order—illuminated by the principle of divine Lordship (rubūbiyyah) and grounded in the metaphysics of effusion and existential unity.