Islam 101

Lesson 3: Famous Muslim Mystics

Hasan al-Basri and Rabi'ah al-`Adawiyah

Like the mystical traditions of so many other religions, the Muslim mystical experience began in large part in the observance of ascetic practices. Over time, much of the spiritual strength of the Sufis was drawn from solitary experiences of mystics who were on a quest for a final union of humanity with the divine. These movements, like the ones in other religions before them, grew from a rejection of the “worldliness” that seemed to engulf the minds of the political elite in Islam. However, because there is no formal church in Islam, it was easier for mystics to integrate with the common populace – though some mystics were persecuted, there was no official body in charge of declaring movements heretical (though several groups, often political, would try).

One of the very earliest – too early to be really considered a Sufi, as the term was not yet in existence – was Hasan al-Basri (642 – 728 CE), who was born in Medina. His goal was a complete rejection of the world. He was in contact with those in political power at the time, and though he saw their aims as unsatisfactory, he hoped that logical debate and discussion would lead to an eventual spiritual “revival” (though he did most of his work shortly after the death of the prophet) in Islam. Though critical of the authorities' embrace of earthly power, Hasan al-Basri remained respected by all.

When speaking of Hasan it is also important to speak of his chief theological rival, Rabi'ah al-`Adawiyah, whose date of birth remains a mystery, but probably died in or about 801 CE. Though there is much doubt that the two actually had much contact during their lives, there is a work in existence that describes a debate between the two. Though at best an exaggeration, and most likely a fabrication, this work does set out the basic tenets of both thinkers.

Rabi'ah al-`Adawiyah was raised as a slave, but through her devotion to God she became seen as a great thinker and was freed. Her love for God was viewed as complete adoration, with no thought of punishment or reward. There exists a written dialogue between Hasan and Rabi'ah, and while it is most likely not authentic, it is valuable in that it provides a clear picture of the thought of both, likely based on their actual teachings. It is interesting to note the existence of a female mystical leader so early on in the Islamic tradition; however, it should also be noted that Rabi'ah is venerated in part because she eschewed traditional female roles, and took it upon herself to adopt a traditionally male role – for example, she never had children.

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