Balancing morphological terms in the experience of divine love, Rabia Al-Adawiya

Abstract

The morphological level (the second) is considered among the levels of linguistic analysis. and the science that is concerned with studying this aspect of the language is called morphology, which is a science that is concerned with the structure of the word (noun, verb, sources, and derivatives). On this basis, we will address the comparison between the morphological words in the divine love poetry of Rabia Al-Adawiya in terms of the connotations of love in her poetry, her Sufi path, and the impact she left, assuming that the connotations of love were in her desire for compensation. We mentioned her life, upbringing, and her Sufi school or method, then some excerpts from her poetry, sayings, and supplications.

The research was based on Adolf Adler’s theory of compensation, and then the research concluded that not every mystic might be subject to the same statement, but there is something missing that the mystic tries to compensate for, and the struggle between matter and meaning in life, reflected in literature, philosophy, and various aspects of life, is a struggle that has existed since time immemorial, and that there are circumstances that make the individual choose which side to be on, and if exaggeration in luxury is against human nature, then exaggeration in entertainment might be the same.

After her repentance, Rabia Al-Adawiyya adopted Sufism, asceticism, and the love of the Divine Self as her path until she became one of the first Sufis through her use of past and present tense nouns and verbs. She attained fame and a high status despite the manifestations of austerity that she displayed.

Rabia exaggerated in her expressions of the beloved, who is God Almighty, to the point that it might come to the reader’s mind that the other party is a human being of flesh and blood. However, this can be explained based on Adler’s theory, whereby the feeling of inferiority and deficiency creates negative feelings, which results in a state of desire for compensation. Rabia’s deficiency may be due to feelings or a relationship with the opposite sex as a result of a negative experience that was not mentioned in the books or was not mentioned specifically. So we highlighted the compensation of the emotional side with divine love, and the evidence for that may be her emphasis on her desire, unlike many Sufis, to see God face to face, meet Him, and gain His acceptance. In her poetry, she appears in the image of love that may do the impossible for the sake of the beloved’s satisfaction and acceptance.

The aim of the study is to enrich morphological research on the one hand, while taking into consideration the importance of shedding light on this poet who, in her love for the divine self in which she appeared, and her exaggeration in divine love and the omission of human vocabulary in dealing with it, might support the hypothesis that she practiced compensatory feminine love in her relationship with God.