The Broader Picture of the Dzatiyah Concept I

Published on September 14th, 2009 — 12:20am

The ultimate purpose of a Gnostic is to be the Elect of God. In order to achieve this purpose he has to travail the following stages:

  1. Achieve the Knowledge of God (Makrifatullah) – This is the foundation stage in the travel to be an Elect of God.
  2. Understand the Divine System – How God administers His creations.
  3. Total surrender to the Divine System – Did not dispute at all God’s absolute right to administer His creations including ourselves.
  4. Be prepared of God testing our sincerity in (3) above – Although the test is heavy and heart rendering but it is manageable because God only tests us to the best of our ability. Be careful of Satans attempt to tip the scale.
  5. Be prepared to be God’s Elect – While waiting spend substantial part of your time worshipping and remembering God.
  6. Becoming God’s Elect – God’s bidding “oozes” from you and you can neither control nor prevent it.
  1. Achieving Knowledge of God [1]


At the beginning God was alone and according to the Gnostic, He created creations so that through His creations He is known. So He commanded, “Be!” and His Divine Plan together with His creations (including space and time) [Hereinafter referred to as “His creations”] were created simultaneously from an infinitesimal fraction of His Infinite Essence [hereinafter referred to as “The Infinitesimal Essence”].

Say, “He is Allah, The One and Only.[2]


When He hath decreed a Plan, He but said to it, “Be” and it is!”[3]


Let it be noted at the outset that the Divine Plan is for The Infinitesimal Essence as God needs no plan at all for Himself. It is also for His angels to carry out His instructions in the Loh Mahfuz.

(The angels) arranging to carry out (Allah’s) commands.[4]

The angels and The Spirit (Gabriel) ascend unto Him in a Day the measure whereof is (as) fifty thousand years.[5]

Therein come down the angels and The Spirit (Gabriel) by with Allah’s permission on every errand.[6]


He (Allah) Whose centre of administration is in Heaven.[7]


Since His Divine Plan and all His creations were created from an infinitesimal Essence of His Infinite Essence, God is therefore Absolutely Great (Infinite), Vast (Immeasurable) and High (Exalted). As such, His creations as a whole can never be Him. A particle of sand of the Desert can never be the Desert.

He is the Great, the Most High.[8]


God is so immeasurable that I tremble to describe Him.[9]

As all His creations together with His Divine Plan are created from The Infinitesimal Essence hence His Infinitesimal Essence is The First as compared to His creations and when they perished that which remained will be His Infinitesimal Essence once again. Such being the case His Infinitesimal Essence is The Last. Be that as it may, His Infinite Essence has neither beginning nor end. Example, an object made from clay. Before it exists the clay exists first and when the object is destroyed the clay remains and it is the last. Nevertheless whether the object exists or not, the clay still remains.

He is the First and the Last[10]


In view of The Infinitesimal Essence is the source of His creations therefore The Infinitesimal Essence is the Obligatory Existence for all His creations. His creations manifested from The Infinitesimal Essence and once the manifestation came about, The Infinitesimal Essence is hidden behind the manifestation. Hence, He is The Manifest and The Hidden.


The Manifest and The Hidden[11]

By virtue that The Infinitesimal Essence is The Manifest and The Hidden of all creations including space and time, It therefore encompasses all. Such being the case, everywhere we turn to The Infinitesimal Essence is there in the form of its manifestation or lurking behind its manifestation. Just like water and ice, water is the manifestation of ice and water is also the hidden in the ice.

He it is that encompasseth all things.[12]


To Allah belong the East and the West: whithersoever ye turn, there is Allah’s countenance.[13]

By reason that The Infinitesimal Essence is The Manifest and The Hidden of all creations therefore God is All-Seeing, All-Hearing, All-Knowing and All-Vigilance to each and every of His creations. To this end, nothing escapes Him even our thoughts.

It is He Who hears and sees (all things).[14]


For He is Perfect in Wisdom and Knowledge.[15]


For Allah has full knowledge of all things.[16]


Nor is hidden from the Lord (so much as) the weight of an atom on the earth or in heaven.[17]

For Allah knows well all that is in (men’s) hearts.[18]

The fact that The Infinitesimal Essence encompasses all, this invariably explains the many miracles wrought by the Prophets of God such as the splitting up of the Red Sea, a live Camel being produced from inside a huge boulder, the raising of the dead and others. It also explains how multitude of human beings could be changed to primates in an instant.


Then We told Musa by inspiration: “Strike the sea with thy rod.” So it divided, and each separate part became like the huge, firm mass of a mountain. [19]


“And O my people! this she-camel of Allah is a symbol to you: leave her to feed on Allah’s (free) earth, and inflict no harm on her, or a swift Penalty will seize you!” [20]


“And ( We appoint Jesus) a Messenger to the Children of Israel, (with this message): “I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah’s leave: and I heal those born blind, and the lepers, and I quicken the dead, by Allah’s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe.”[21]


Ask them concerning the town standing close by the sea. Behold! they transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did We make a trial of them, for they were given to transgression… When in their insolence they transgressed (all) prohibitions, We said to them: “Be ye apes, despised and rejected.” [22]

This also explains why God has sole proprietorship of His creations and He shares this with no other. If we look at ourselves we could not help but to honestly admit that nothing of ourselves belong to us.

To Allah belongs all that is in the heavens and on earth. [23]


Then which of the favours of your Lord will ye deny? [24]


Then which of the gifts of thy Lord, (O man,) wilt thou dispute about? [25]

Since He has sole proprietorship of His creations, God therefore has the absolute right to the administration of His creations.

Truly, the Command is with Allah in all things! [26]

Nor does He share His Command with any person whatsoever.[27]

He doth regulate all affairs[28]

(O Prophet). Say: “All things are from Allah.” But what hath come to these people, that they fail to understand a single fact? [29]


The Infinitesimal Essence eventhough a minuscule of The Infinite Essence nevertheless it is still part of The Infinite Essence. This explains why in many situations God alludes to the actions of The Infinitesimal Essence as His own actions.


It is not ye who slew them; it was Allah: when thou threwest (a handful of dust), it was not thy act, but Allah’s: in order that He might test the Believers by a gracious trial from Himself: for Allah is He Who heareth and knoweth (all things). [30]

He it is Who shapes you in the wombs as He pleases. [31]


Seest thou not that Allah makes the clouds move gently, then joins them together, then makes them into a heap? then wilt thou see rain issue forth from their midst. And He sends down from the sky mountain masses (of clouds) wherein is hail: He strikes therewith whom He pleases and He Turns it away from whom He pleases. The vivid flash of His lightning well-nigh blinds the sight. It is Allah Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision! [32]


He withholds the sky (rain) from falling on the earth except by His leave: for Allah is Most Kind and Most Merciful to man. [33]

Seest thou not that Allah sends down rain from the sky, and leads it through springs in the earth? Then He causes to grow, therewith, produce of various colours: then it withers; thou wilt see it grow yellow; then He makes it dry up and crumble away. Truly, in this, is a Message of remembrance to men of understanding. [34]

Since His creations are in reality The Infinitesimal Essence in manifestation and hidden as such there can only be one existence ie The Infinitesimal Essence. Example, if you look at a bowl it is the shape adopted by the glass. The bowl is in reality 100% glass. If there is only one existence that is The Infinitesimal Essence, so how is God unjust?

For Allah is never unjust to His servants. [35]


  Allah is never unjust in the least degree. [36]

Never will ye be dealt with unjustly in the very least! [37]

Verily Allah will not deal unjustly with man in aught. [38]


[1] The notes under this topic is a summary of the Article “Creator and the creations Pt 1”

[2] Al Ikhlas (112):1-2

[3] Ali Imran (3):47.

[4] An Nazi’aat (79):5

[5] Al Maarij (70):4

[6] Al Qadr (97):4

[7] Al Mulk (67):16,17.

[8] Ar Rad (13):9

[9] Gospel of Barnabas, 132 (?)

[10] Al Hadid (57):3

[11] Al Hadid (57):3

[12] An Nisa (4):126

[13] Al Baqarah (2):115

[14] Al Mukmin (40):56

[15] Al Hijr (15):25

[16] Al Mujaadalah (58):7

[17] Yunus (10):61

[18] Lukman (31):23

[19] Asy Syuaraa (26):63-67.

[20] Hud (11):64. Prophet Salleh.

[21] Ali Imran (3):49; Gospel Barnabas,, 241.

[22] Al Araaf (7): 163,166.

[23] Ali Imran (3):109, 129; Al Baqarah (2):255; 284.

[24] Ar Rahman(55):13;16;18;21;23;25;28;30;32;34;36;38;40;42;45;47;49;51;53;55;57;


[25] An Najm (53):55.

[26] Ar Ra’d (13):31.

[27] Al Kahfi (18):26

[28] Ar Ra’d (13):2

[29] An Nisa (4):78.

[30] Al Anfaal (8):17.

[31] Ali Imran (3):6.

[32] An Nur (24):43-44.

[33] Al Hajj (22):65.

[34] Az Zumar (39):21.

[35] Al Anfaal (8):51; Fushshilat (41):46; Al Hajj (22):10..

[36] An Nisa (4):40.

[37] An Nisa (4):77.

[38] An Nisa (4):40.

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1 comment to “The Broader Picture of the Dzatiyah Concept I”

  1. dry ice

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