Peace be upon you, dear and esteemed Professor Saei. May God reward you. I have a question about the nature and essence of *ṭīnat*—the primordial clay mentioned in our narrations—from the perspectives of the Qur’an, hadith, philosophy, and mysticism. The narrations say that human beings were created from four kinds of clay: the highest Illiyyīn, Illiyyīn, earthly clay, and Sijjīn. What are these, and in which realm and how did this come about? But my most important question is: What factor or factors account for one person having the highest Illiyyīn clay while another has Sijjīn clay? Apparently this occurred before the primordial covenant, before the words “Am I not your Lord?” and their reply, “Yes indeed,” if I remember correctly. Some people say that human beings chose their own clay at the primordial covenant, but it seems this claim needs to be reconsidered. More importantly, how can Sijjīn clay be transformed into Illiyyīn clay? In a supplication, we ask: “If, in Your knowledge, I am among the wretched, then purify me and write me among the blessed.” Supplications for the twenty-third night of Ramadan also address this matter.
َّهِ الرَّحْمنِ الرَّحيمِ
What Is the Nature and Essence of Human Clay?
The essence and first answer at a glance (60-word summary)
Human clay takes one of two forms—Illiyyīn or Sijjīn—and provides the basic substance of a person’s character and inner qualities. These forms combine with the six modes of being (light, substance, air, water, fire, and earth), as well as the bodily and inward faculties, giving rise to the diversity of creation. The primordial covenant is only one of the realms through which human beings have passed, and it is possible to transform Sijjīn clay into Illiyyīn clay through prayer and repentance.
Answer by Master Ali Saei (Abdullah Meshkat)
Teacher and researcher in the intellectual tradition of wisdom and the Ahl al-Bayt | Soroush Bamdadān Cultural CenterBroadly speaking, the primordial substance of created beings is founded on two qualities: ʿIlliyyīn and Sijjīn. In truth, this substance is the very fabric and underlying structure of their character and inner attributes.
At the beginning of creation, each being’s essential reality and lower self were distinct, each possessing its own sanctity and designation. Through the various trials and stages of creation, these two primordial substances mingled in particular proportions with the original lower self. They were also interwoven with the beings’ associated faculties, limbs and organs.
The six realms of existence (al-akwān al-sitta)—the realms of light, essence, air, water, fire and earth—are, in truth, the different forms of creation into which exalted beings have unfolded. The substance of ʿIlliyyīn mingles with these realms and with other inner and outward faculties; likewise, the substance of Sijjīn blends in due proportion with certain of these realms and faculties, giving rise to diversity in creation.
The Day of Alast is only one of the worlds through which the human being has passed.
ُ ... أَمَّا الْكَوْنُ الْأَوِّلُ نُورَانِيٌّ لَا غَيْرُ وَ نَحْنُ فِيهِ وَ الْكَوْنُ الثَّانِي جَوْهَرِيٌّ لَا غَيْرُ وَ نَحْنُ فِيهِ، وَ الْكَوْنُ الثَّالِثُ هَوَائِيٌّ لَا غَيْرُ وَ نَحْنُ فِيهِ، وَ الْكَوْنُ الرَّابِعُ مَائِيٌّ لَا غَيْرُ وَ نَحْنُ فِيهِ، وَ الْكَوْنُ الْخَامِسُ نَارِيٌّ لَا غَيْرُ وَ نَحْنُ فِيهِ، وَ الْكَوْنُ السَّادِسُ تُرَابِيٌّ لَا غَيْرُ فَأَظَلَّهُ وَ دُوِّرَ ثَمَّ سَمَاءٌ مَبْنِيَّةٌ وَ أَرْضٌ مَدْحِيَّةٌ فِيهَا الْجَانُّ الَّذِي خَلَقَهُ اللَّهُ مِنْ مارِجٍ مِنْ نارٍ إِلَى أَنْ خَلَقَ اللَّهُ آدَمَ مِنَ التُّرَابِ.
قَالَ الْمُفَضَّلُ يَا سَيِّدِي: فَهَلْ كَانَ فِي هَذِهِ الْأَكْوَانِ creation [خَلْقٌ] مِنْهَا فِي كُلِّ كَوْنٍ قَالَ نَعَمْ، يَا مُفَضَّلُ.
قَالَ الْمُفَضَّلُ: يَا سَيِّدِي فَهَلْ نَجِدُ الْخَلْقَ الَّذِي كَانَ فِيهَا وَ نَعْرِفُهُمْ قَالَ نَعَمْ مَا مِنْ كَوْنٍ إِلَّا وَ فِيهِ نُورِيٌّ وَ جَوْهَرِيٌّ وَ هَوَائِيٌّ وَ مَائِيٌّ وَ نَارِيٌّ وَ تُرَابِيٌّ يَا مُفَضَّلُ، تُحِبُّ أَنْ أُقَرِّبَ عَلَيْكَ وَ أُرِيَكَ أَنَّ فِيكَ مِنْ هَذِهِ السِّتَّةِ أَكْوَانٍ اعْلَم...
*Al-Hidāya al-Kubrā*, p. 435