of Nokhounam (May his soul rest in peace) (Session 658)
Tawhid, the essence of divine knowledge, represents the ultimate goal of mystical journeying, unfolding in various degrees from the general Tawhid to that of the most exclusive. Within this framework, Tawhid of the most exclusive, or Tawhid al-Khasa al-Khasa, is the pinnacle where the wayfarer attains true unity with the Divine, transcending all duality, separateness, and selfhood. This station is not only devoid of the ego and multiplicity but transforms the wayfarer's vision into a divine revelation, such that nothing but the Divine remains in the existence of the seeker. The present discourse, drawn from the profound reflections of Nokhounam (May his soul rest in peace) in Session 658, explores this exalted station and poetically and mystically outlines the path to its attainment. This paper elucidates the dimensions of Tawhid al-Khasa al-Khasa.
Tawhid, from a mystical perspective, manifests in three stages: Tawhid al-Aamma (the general Tawhid), Tawhid al-Khasa (the Tawhid of the special), and Tawhid al-Khasa al-Khasa (the Tawhid of the most exclusive). Tawhid al-Aamma refers to the stage in which the general populace believes in the unity of the Divine in both essence and attributes but is still bound by distinctions and separateness. Tawhid al-Khasa is the station of the special few, in which the wayfarer transcends apparent multiplicity and attains unity in the actions of the Divine. Tawhid al-Khasa al-Khasa, however, is the stage where the wayfarer obliterates all dualities and multiplicities, including the ego and its desires, and nothing remains in their being except the Divine. This station is in harmony with the verse, "Every thing is perishable except His face" (Qasas: 88), which emphasizes the annihilation of the other and the permanence of the Divine's face.
In Tawhid al-Khasa al-Khasa, the seeker reaches a station where all formsfrom duality and multiplicity to the self and its pleasuresare obliterated. This total annihilation signifies freedom from all selfhood and individuality, such that not a single trace, other than the Divine, remains in the wayfarer's being. This station is akin to a mirror, which, after all tarnish has been removed, reflects nothing but the light of the Divine. In this stage, the seeker not only becomes free from duality and multiplicity but even obliterates the 'self' to the extent that their existence is entirely attributed to the Divine. This concept resonates with the verse, "Except one who comes to God with a sound heart" (Shu'ara: 89), which emphasizes complete purity and freedom from the other.
In the discourse, a question is raised regarding "Sufi Tawhid" to which Nokhounam (May his soul rest in peace) responds. He interprets the term "Sufism" not as referring to a specific sect or group, but as a reflection of the true and perfect Tawhid. Sufi Tawhid, in this sense, refers to the same Tawhid al-Khasa al-Khasa, which is free from any form or identity, even that of "Sufism". This Tawhid is rare and applies only to a select few, as the verse, "And few of My servants are grateful" (Saba: 13), emphasizes the rarity of true saints.
Nokhounam (May his soul rest in peace) cites three poetic verses in response to the question about Sufi Tawhid, which in six lines, encapsulate the depth of Tawhid al-Khasa al-Khasa:
These verses, like a mystical melody, guide the seeker towards the obliteration of selfhood and the attainment of true unity. The Divine is inherently One, and does not require a doer to make it so. The attempt to make the Divine One reveals the duality and otherness that the seeker must transcend.
Nokhounam (May his soul rest in peace) emphasizes that Tawhid al-Khasa al-Khasa is not about making the Divine One, but about reaching the One. The Divine is inherently One and does not require a cause or agent. Tawhid, at this station, means the negation of duality (self and other), so that the wayfarer attains true unity with the Divine. This concept aligns with the verse, "Allah bears witness that there is no deity but Him" (Aali 'Imran: 18), which underscores the exclusivity of unity with the Divine.
In this station, the wayfarer not only removes the tarnish of otherness from the heart but also denies the heart itself as tarnish so that only the "Beloved" (the Divine) remains. Nokhounam (May his soul rest in peace) states: "At one point, you say remove the tarnish from the heart, which is intermediate, but at another, you say remove the heart from the heart, for the heart itself is tarnish." This statement beautifully reflects the profundity of Tawhid al-Khasa al-Khasa, where even the wayfarer's ego is obliterated. This concept is related to the noble hadith, "He who knows his own self knows his Lord," indicating that the knowledge of self is the precursor to its annihilation and the reaching of the Divine. The heart of the seeker is likened to a vessel that must be emptied of all content for the light of the Divine to manifest. If the vessel itself becomes a hindrance to the light, it must be shattered so that nothing remains except the Divine.
Nokhounam (May his soul rest in peace) stresses that the Tawhid that emerges from the tongue of the ego or intellect is borrowed and false, as it originates from selfhood and otherness. This borrowed Tawhid is nullified by the inherent Unity of the Divine, as expressed in the third poetic verse: "The Tawhid that issues from the tongue of the ego is borrowed and false." This concept is in harmony with the verse, "There is nothing like unto Him" (Shura: 11), which emphasizes the transcendence of the Divine from all resemblance and determination.
An analogy is drawn: borrowed Tawhid is like a garment borrowed from another that never truly fits the seeker. Only when the ego (the "one who claims") is obliterated, can true Tawhid manifest in the wayfarer's being.
In the special realm of absolute monotheism (Tawhid Khassah al-Khassah), the true monotheist is none other than the Divine Essence itself. Nikoonam, may his soul rest in peace, states: "His Tawhid is His Tawhid, the true monotheist is none other than the Divine Essence itself." In this state, the mystic does not merely affirm the concept of Tawhid, but becomes the very tongue of the Divine, such that their speech and actions are attributed directly to the Divine. This idea resonates with the noble verse:
"God bears witness that there is no deity except Him" (Aal-e-Imran: 18, ).
An analogy from mysticism is employed here: the mystic is akin to a mirror that, after the complete removal of all tarnish, reflects nothing but the Divine Light. In this state, there is no longer a mirror nor a reflection; only the Divine Light remains manifest.
Nikoonam, may his soul rest in peace, emphasizes that the journey to the Divine is not achieved through the beautification or perfection of the soul, but through destruction and annihilation. The mystic, by negating and annihilating the self, attains unity with the Divine, for the Divine is beyond all negation and absence. This negation is, in essence, the offering of the mystic. This concept aligns with the noble verse:
"To Allah belongs all honor" (Fater: 10, ).
A beautiful analogy is presented here: the mystic is like an old house that must be destroyed so that a new edifice, built from the Divine Light, may emerge. Destruction is not a defect, but a perfection, as it leads the mystic from individualism to divine unity.
Nikoonam, may his soul rest in peace, beautifully elaborates the difference between the Sufi path and the path of perfectionism. The path of perfectionism involves adorning the soul and adding external qualities, but the Sufi path leads to the destruction of the soul and the annihilation of the self. The mystic, akin to a bride, does not beautify themselves for the groom, but instead becomes like a ruin that, through self-destruction, reaches the Divine. This concept is beautifully illustrated by the analogy of the bride and groom in the lesson: the bride, through beautification, reaches the groom, but the mystic, through destruction of the self, reaches the Divine.
Reaching the Divine is accompanied by suffering and the fragmentation of the mystic's corporeal existence. Nikoonam, may his soul rest in peace, explains this through the example of Imam Hussain (peace be upon him). He states that Imam Hussain, by tearing his shirt and body, manifested unity and reaching the Divine. This fragmentation is not only a sign of suffering but also a manifestation of unity, for the mystic, by melting away the corporeal, reaches true unity. This concept resonates with the noble verse:
"And We will certainly test you with something of fear and hunger..." (Al-Baqarah: 155, ).
An analogy from mysticism is used here: the mystic in suffering is like gold that is melted in a furnace to be purified of its impurities and attain full purity.
Nikoonam, may his soul rest in peace, with reference to the life of Imam Hussain (peace be upon him), introduces him as the epitome of Tawhid Khassah al-Khassah. The tearing of Imam's shirt and body is not merely a sign of suffering but the manifestation of unity and reaching the Divine. He states, "Imam Hussain, before being torn apart, is already in the process of tearing himself." This expression shows that Imam, through the complete negation of the self, reached true unity with the Divine. This fragmentation is like a painter who, before another draws his image, first sketches it himself.
In Tawhid Khassah al-Khassah, the mystic's worship transforms into the language and actions of the Divine, as their selfhood has been obliterated. Nikoonam, may his soul rest in peace, says: "Prayer, standing, and sitting are all the language of the Divine." This worship does not come from the soul, but from the Divine, and it aligns with the noble verse:
"And I did not create the jinn and mankind except to worship Me." (Adh-Dhariyat: 51, ).
An analogy here: The worship of the mystic in this state is like a melody played by the instrument of the Divine, not by the hands of the soul.
Nikoonam, may his soul rest in peace, emphasizes that worship in this state is accompanied by the complete negation of the self. The mystic does not attribute their actions to themselves, but witnesses the actions of the Divine. This concept resonates with the noble verse:
"And they were not commanded except to worship Allah, sincere to Him in religion." (Al-Bayyina: 5, ).
Tawhid Khassah al-Khassah is the pinnacle of the Sufi path, where the mystic, through complete annihilation of rituals, duality, and selfhood, reaches true unity with the Divine Essence. This state is not only devoid of the attachments of the soul and the manifestations of multiplicity, but it transforms the mystics vision into a divine revelation. Nikoonam, may his soul rest in peace, beautifully explains the dimensions of this state and illustrates the path to it through divine verses, mystical poetry, and literary analogies. Tawhid in this state is not the unification of the Divine, but the reaching of the One through the negation of duality. Suffering, destruction, and annihilation are the prerequisites for this reaching, as manifested in the life of Imam Hussain (peace be upon him). Worship in this state becomes the language of the Divine, with the mystic as nothing but a witness to the actions of the Divine.
