Rabi‘a al-Basri
Rabi‘a al-Basri was a well-known Muslim woman about whom many unusual and remarkable accounts have been narrated. However, there does not appear to be any comprehensive scholarly work devoted exclusively to her life. Accounts of her are found in the following works:
Abu Nu‘aym al-Isfahani—Hilyat al-Awliya wa Tabaqat al-Asfiya
Ibn al-Jawzi—Sifat al-Safwa
Shihab al-Din al-Suhrawardi—‘Awarif al-Ma‘arif
Ibn Kathir—Al-Bidaya wa’l-Nihaya
Khair al-Din al-Zirikli—Al-A‘lam
Abu Dawud al-Sijistani (202-275 AH / 817-889 CE), the renowned Hadith scholar, accused Rabi‘a al-Basri of heresy (zandaqa), though this appears to be an extreme view. Rabi‘a al-Basri was, undoubtedly, a devout and pious woman.
According to Sufi tradition, she would fast during the day and spend her nights in prayer. Because of her ascetic lifestyle, she never married, although several proposals were made to her. It is said that Hasan al-Basri was among those who proposed to her.
Her full name was Rabi‘a bint Isma‘il al-‘Adawiyya, Umm al-Khayr. There is some disagreement regarding the dates of her birth and death. According to the widely accepted account, she was born in Basra in 718 CE and died there in 801 CE. Another narration states that she passed away in Jerusalem.
Many accounts of her life contain mystical and miraculous elements, which are considered historically doubtful. In general, Rabi‘a al-Basri is regarded as one of the early Sufis. She withdrew from worldly life and devoted herself entirely to worship. She was born into a poor family in Basra.
Rabi‘a al-Basri lost her parents in early childhood, and later her three sisters also passed away. She lived much of her life in extreme poverty. Eventually, she came to reside alone in a small room in Basra.
It is said that once the renowned Sufi Sufyan al-Thawri came to visit her. He raised his hands and prayed for the welfare of the world. Hearing this, Rabi‘a began to weep. When asked the reason, she replied, “True happiness and goodness lie in turning away from the world, yet you seek goodness within this very world.”
She bore physical suffering with patience and gratitude. No hardship ever distracted her from the remembrance of God. She said, “I do not worship God for the sake of any reward, nor out of fear of Hell or a desire for Paradise.” On another occasion, when asked whether she hated Satan, Rabi‘a replied, “No. The love of God has filled my heart so completely that there is no room left in it for hatred, not even for Satan.”
Rabi‘a al-Basri was also a poet. Many of her Arabic verses have been recorded in books. Her sayings reflect a deeply spiritual and mystical temperament. One of her well-known sayings is: “Conceal your good deeds just as you conceal your bad ones.” (Al-A‘lam by al-Zirikli, Vol. 3, p. 10)
Many people visited Rabi‘a al-Basri for religious and spiritual guidance, and she imparted such teachings to them. Within her community, she served as a teacher and moral guide, inspiring many through her words and actions.
Rabi‘a al-Basri lived during the period of the Tabiun, the generation that followed the Prophet’s Companions. However, I have not come across any report in the books stating that she saw any particular Companion. Nevertheless, considering the period in which she lived, she may be regarded as a Tabi‘i.
Rabi‘a al-Basri and the renowned Tabii Hasan al-Basri (642-728 CE) were contemporaries. It may rightly be said that both sought to revive the spirit of Islam in their time. It is a historical fact that in later generations, Muslims experienced a decline in the spiritual vitality of Islam. The outward forms of religion remained abundant, but its inner spirit had greatly weakened. Among those who rose to rekindle this spirit was Rabi‘a al-Basri.
In terms of scholarly standing, Hasan al-Basri ranked higher than Rabi‘a al-Basri; however, in essence, both belonged to the same spiritual category. During his time, ‘Umar ibn ‘Abd al-‘Aziz became caliph. He wrote to Hasan al-Basri, stating that he had been entrusted with the responsibility of leadership and asking him to recommend individuals who could assist him in this task. Hasan al-Basri replied:
“As for the people of the world, you will not desire them; and as for the people of the Hereafter, they will not desire you. Therefore, seek help from God.” (Al-A‘lam by al-Zirikli, Vol. 2, p. 226)
According to the writer, Hasan al-Basri’s response reflected an extreme attitude. ‘Umar ibn ‘Abd al-‘Aziz was a rightly guided caliph, and Hasan al-Basri ought to have cooperated with him. The same was true of Rabi‘a al-Basri. Many prominent figures of her time turned to her, but she, displaying detachment, chose to maintain her distance.
Rabi‘a al-Basri, along with other Sufis of that period, displayed a certain excess in their approach. Yet they achieved something significant: they discouraged superficiality and materialism and sought to revive the spirit of Islam at a time when it had generally declined.
