She is
said to have been conceived in 714 or 717/718 CE (95 and 98 Hijri) in Basra,
Iraq of the Qays tribe. Much of her initial life is described by Farid ud-Din
Attar, a later Sufi Saint and writer, who utilized prior sources. Rabia herself
did not leave any composed works about her life.
She
was the fourth little girl of her family and in this manner named Rabia,
signifying "fourth". In spite of the fact that not naturally
introduced to servitude, her family was poor yet regarded in the group.
As per
Fariduddin Attar, when Rabia was conceived, her folks were poor to the point
that there was no oil in house to light a light, nor even a material to wrap
her with. Her mom requested that her significant other get some oil from a
neighbor, yet he had determined in his life never to request anything from
anybody with the exception of God. He put on a show to go to the neighbor's
entryway and returned home with nothing.
In the
night Muhammad appeared to him in a fantasy and let him know, "Your
recently conceived little girl is a most loved of the Lord, and should lead
numerous Muslims to the right way. You ought to approach the Amir of Basra and
present him with a letter in which ought to be composed this message: 'You
offer Durood to the Holy Prophet one hundred times each night and four hundred
times each Thursday night. Nonetheless, since you neglected to watch the
administer last Thursday, as a punishment you should pay the carrier four
hundred dinars'".
Rabia's
dad got up and went straight to the Amir with tears of euphoria moving down his
cheeks. The Amir was enchanted on accepting the message, realizing that he was
according to Muhammad. He appropriated 1000 dinars to poor people and
euphorically paid 400 dinars to Rabia's dad. The Amir then requested that
Rabia's dad come to him at whatever point he required anything, as the Amir
would profit particularly by the visit of such a spirit dear to the Lord.
Life:
After
the passing of her dad a starvation overwhelmed Basra and Rabia separated from
her sisters. Legend has it, that she was going with a train, which fell under
the control of criminals. The head of the thieves abducted Rabia, and sold her
in the market as a slave. The new ace of Rabia used to take hard administration
from her.
After
she had completed her home employments, she would pass the entire night in
petition. She spent a hefty portion of her days watching quick. Once the ace of
the house got up amidst the night, and was pulled in by the voice in which
Rabia was going to her Lord. She was beseeching in these terms:
"Master!
You know well that my sharp craving is to do Your edicts and to serve Thee with
my entire being, O light of my eyes. In the event that I were free I would pass
the entire day and night going to You. Be that as it may, what would it be a
good idea for me to do when you have made me a slave of an individual?"
Without
a moment's delay the ace felt that it was blasphemous to keep such a wali in
his administration. He chose to serve her. In the morning he called her and
advised her his choice; he would serve her and she ought to abide there as the
fancy woman of the house. On the off chance that she demanded going out he was
willing to free her from servitude. She let him know that she was willing to go
out to bear on her love in isolation. This the ace conceded and she went out.
Rabia
went into the forsake to implore and turned into an austere. She is frequently
refered to similar to the ruler of pious women, and was known for her entire
dedication as "unadulterated love of God." As a model among others
gave to God, she gave a model of common love amongst God and His creation; her
case is one in which the cherishing enthusiast on earth gets to be unified with
the Beloved.
She
contributed a fruitful existence of immaculate, magnanimous love as a
supplement to the occasionally strict austere practices of her ancestors. This
flawless love she looked to advance moved the presence of the austere for her
own individual, now living for the Beloved in total worship to God.
Her
murshid was Ḥasan al-Baṣrī, himself a known holy person hoisted at the level of
the seven sacrosanct souls. She didn't have much other than a broken container,
a surge tangle and a block, which she utilized as a pad. She spent throughout
the night in petition and examination. As her distinction developed she had
numerous devotees. She additionally had exchanges with a large number of the
eminent religious individuals of her time. In spite of the fact that she had
numerous offers of marriage, and (custom has it) one even from the Amir of
Basra, she declined them as she had no time in her life for something besides
God.
She implored:
O God!
In the event that I venerate You because of a paranoid fear of Hell, blaze me
in Hell what's more, on the off chance that I adore You in any expectation of
Paradise, bar me from Paradise. Be that as it may, on the off chance that I
adore You for Your Own purpose, resentment me not Your everlasting Beauty.
Demise:
Rabia
was in her right on time to mid-80s when she died in Basra in 185 AH/801 CE,
where her tomb was appeared outside the city.
Reasoning:
Regularly
noted as having been the absolute most well known and persuasive Sufi lady of
Islamic history, she was prestigious for her extraordinary prudence and piety.
She was an exceptional, dedicated self-denying; when inquired as to why she
played out a thousand custom surrenders both amid the day and around evening
time, she replied:
"I
seek no reward for it; I do it so that the Messenger of God, may God favor him
and give him peace, will savor the experience of it upon the arrival of
Resurrection and say to the prophets, 'Observe what a lady of my group has
accomplished'".
What's
more, she was serious in her discipline and commitment to God. As a
clarification of her refusal to lift her make a beeline for the sky [to God] as
a demonstration of unobtrusiveness, she used to say: "Were the world the
ownership of a solitary man, it would not make him rich...Because it is passing
away."
She
was the person who first put forward the principle of Divine Love known as
Ishq-e-Haqeeqi and is broadly thought to be the most imperative of the early
Sufi poets. Much of the verse that is credited to her is of obscure birthplace.
After an existence of hardship, she suddenly accomplished a condition of
self-acknowledgment. At the point when asked by Shaikh Hasan al-Basri how she
found the mystery, she reacted by expressing:
"You
know of the how, however I know of the how-less."
One of
the numerous myths that encompass her life is that she was liberated from
subjugation since her lord saw her imploring while encompassed by light,
understood that she was a holy person and dreaded for his life on the off
chance that he kept on keeping her as a slave.
While
she evidently got numerous marriage offers (counting a proposition from Hasan
al-Basri himself), she stayed abstinent and kicked the bucket of maturity, a
self-denying, her lone care from the pupils who took after her. She was the
first in a long line of female Sufi spiritualists.
Women's
activist hypothesis in view of the life of Rabi'a al-Adawiyya
A few
parts of the Sufi religion propose that Sufi belief systems and practices have
remained as counters to overwhelming society and its impression of ladies and
the connections amongst men and ladies. The stories enumerating the life and
practices of Rabi'a al-Adawiyya demonstrate a countercultural comprehension of
the part of sex in the public arena. Her part as a profound and scholarly
prevalence is portrayed in a few accounts.
In a
Sufi story, the acclaimed Sufi pioneer Hasan al-Basri clarified, "I passed
one entire night and day with Rabi'a...it never went through my mind that I was
a man nor did it jump out at her that she was a woman...when I took a gander at
her I considered myself to be bankrupt [i.e. as profoundly worth nothing] and
Rabi'a as genuinely true [rich in otherworldly virtue]."
Stories:
One
day, she was seen going through the avenues of Basra conveying a pot of flame
in one hand and a can of water in the other. At the point when asked what she
was doing, she said,"I need to put out the flames of Hell, and torch the
prizes of Paradise. They hinder the best approach to Allah. I would prefer not
to love from dread of discipline or for the guarantee of reward, yet
essentially for the love of Allah." In his Life of St Louis, Jean de
Joinville reports this account of a lady, however no name or religious
association is given to the lady, and the report seems, by all accounts, to be
contemporary (when in reality Joinville lived three centuries after Rabia).
At the
point when Rabia would not come to go to the sermons of Hasan Basri, he would
convey no talk that day. Individuals in the group of onlookers asked him for
what good reason he did that. He answered: "The syrup that is held by the
vessels implied for the elephants can't be contained in the vessels implied for
the ants."
In
mainstream culture:
The
life of Rabia has been the subject of a few films by Turkish silver screen. One
of these movies, Rabia, discharged in 1973, was coordinated by Osman F. Seden,
and Fatma Girik assumed the main part of Rabia. Rabia, Ilk Kadın Evliya (Rabia,
The First Woman Saint), another Turkish film on Rabia, additionally of 1973 was
coordinated by Süreyya Duru and featured by Hülya Koçyiğit.
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