There, he resided in the Hajj Hasan madrasa near the mausoleum of Imam Reza, where he studied Arabic, Islamic Jurisprudence, logic, and the principles of religion and law with Molla Hosay for a period of ten years.

[2] Simultaneously, he also studied Islamic jurisprudence with Aqa Mohammad 'Ali Najafi, one of the major Shia scholars of Isfahan.

[2] According to the orientalist Edward Browne, “he used to take pains to discover which of the students stood most in need of pecuniary help, and would then secretly place sums of money in their room during their absence, without leaving any clue that would lead to the identification of the donor.

Having lost his wife in Hajj, he settled in Kerman while waiting for calmer conditions to return to Khorasan.

During the year he spent in Kerman, he was engaged in asceticism while agreeing to sweep the religious school for its keeper who provided him a room to live in.

[citation needed] In 1836–37, Sabzavari set to Sabzavar and established a center for the study of Islamic philosophy and gnosis.

Scholars and students began to flock from all over Persia, Iraq, Turkey, Caucasus, India and even Tibet.

His name became widespread all over Iran so much so that in 1857–58, when Naser al-Din Shah Qajar made a pilgrimage to Mashhad, he stopped in Sabzavar and paid a visit to hakim Sabzavari.

The Qajar king also requested from him a book in Persian containing the complete theory and cycle of traditional philosophy.

The date of his death is recorded in several chronographs, including the numerical value of the couplet ka namord zendatar shod ("He did not die but became more alive after his passing") which was composed by one of his students.

[citation needed] Sabzavari wrote some fifty-two works of prose and poetry in both Arabic and Persian.

Not limited to philosophy, he also wrote poetry under the name of Asrar and completed a commentary on the Masnavi of Jalal ad-Din ar-Rumi, the great mystic poet of Islam.

[5] The book was completed in 1868 and it deals with concepts of illuminative wisdom (ešrāq) and peripatetic philosophy, and is rich in intuitive and mystic insights.