kheradnameh5-6

Sheikh Bahaadin Mohammad Ameli known as Sheikh Bahaei was born in a clerical and scholarly family in Lebanon. His father,Sheikh Hussein Ibn - e -Abdossamad was among jurists who under the increasing pressure of anti - Shiite Ottoman rulers, migrated from Lebanon and Sham to Iran and were received warmly by the Safavid Kings. He later took over the position of the religious chief in Herat and at the same time was a senior official of the Safavid government.

Sheikh Bahaadin was barely seven years old when his family headed for Iran. Soon after arrival he, resumed his studies and later in his life mastered in nearly all the scientific and scholarly fields existing in his time. Persian literature, Arabic, syntax and morphology and speech were no exception as he composed poems in both Persian and Arabic, the topics of his books and essays include an amazingly wide range from jurisdiction and Quranic interpretation to Algebra and mathematics reaching a total of 88 books.

Owing to his generous and pious nature, Sheikh Bahaadin did not have a thirst for wealth or fame. He had friends from all walks of life and mixed with all types of people including the Sufis of Isfahan and several other cities.

Quitting government jobs and teaching, Sheikh Baha spent as long as 30 years travelling and meeting people of his like. Having settled down after three decades of adventures, Sheikh Bahai was sumoned to Shah Abbass' court where the Safavid king made the most of his company even persuading him to write "Jame Abbassi", a classic an Persian jurisdiction.

Sheikh Bahaei's birth has been recorded in 953 A.H. and his death is reported to have occured in 1030 or 1031. He was buried in Mashhad, inside Imam Reza's Mausoleum and is to date a holy place for the pilgrims.Despite Sheikh Bahai's command of all the sciences of his time, it so seems that only a few courses namely Quranic interpretation, hadith (prophetic tradition), rijal (ethnography), jurisdiction, and legal theory (COaa) which are all now principle courses at theology schools.

I, personally, think that he taught other sciences such as mathematics and astronomy to a select group of his students as he wrote and taught Samadiyeh to his younger brother or revealed mathematical insights for a student in Sham while he was on unofficial visit.

Though sheikh Bahaei is proven to have developed Sufi inclinations, I have not yet found anywhere a trace of his practically teaching gnosis or illumminationist theosophy or even philosophy or logic.

This, however, should not make us hesitate at Sheikh Bahai's mastery in those areas. How did Sheikh Bahai influence Mulla Sadra's personality? One particular vantage point the Sheikh posessed was his scholarly and scientific comprehensiveness i.e. he was acquainted with nearly all areas of knowledge available at the time.

Even Mirdamad with his multi - faceted wisdom was still far from being Sheikh Bahaei's match. Though a credited name in the realm of science, Sheik Bahaei's fame is associated with legends and myths. Iranians know his life by heart and tell stories about his miracle - like works including Isfahan's Menar - Jonban (the shaking minaret) whose complicated structure is still a great amazement for scientists and engineers.

Despite living a truly simple life Sheikh Bahaei had a world in him.He never came to be Known by his contemporaries the way he deserved.

The least word to suit Sheikh Bahai's unique character is by no doubt "Allameh" or all-knowing.

the term was applied to those at the Islamic schools who not only mastered advanced courses in fiqh, hadith, syntax, literature, argument, logic and philosophy, they also perfected classical sciences such as mathematics, astronomy, chemistry, physics, medicine and pharmachology. Evidently, the term can be applied to very few persons including Sheikh Bahai and Malla Sadra; although the latter has not written in other areas except for wisdom and logic. What makes us believe his all pervasive Knowledge about prevalent sciences of his time is that he spent years as the student of Sheikh Bahai whose scientific works were undoubtedly the toppest of his time.

Sheikh's significant skills at mathematical, astronomical and engineering fields might have been the reason why such courses were taught at Khan School which had been named after him. Thomas Herbert who visited the school in 1627 write "^vThe school is one of the most credited scientific centers of Iran where besides philosophy , mathematics, chemistry, natural sciences and astronomy are taught". Mulla Sadra also taught there towards the end of his life. His contemporary, Mir Seyyed Alikhan in Salafat - ul - Asr (P-499) calls Sadra "Sayer - ul - Fonun", a person who knows all scientific skills and the term refers to practical fields including mathematics rather than scholarly branches. Rafiei Qazwini also in a commemoration volume on Mulla Sadra in 1340 says, "He was skillful in mathematical areas particularly in geometry and astronomy as is shown in his commentary on Hedayah by Athir - ul - din Abhari.

Another characteristic which both the teacher and the student share is their unwillingness towards worldly ambitions.

Sheikh Bahaadin was still a child when his father, a prominent Faqih, was appointed by the then Safavid King, Shah Tahmasb Safavi, as the Religious Chief of the capital, Qazwin and Was then entrusted with the same responsibility in the important cities of Mashhad and Herat which had just been retaken from Uzbek assailants.

Sheikh - ul - Islam or the religious Muslim chief, apart from being the highest religious source, was also Kings' official representative for the settlement of religious affairs including judgement and lawful questions. The position, for the first time, was set up by Ottoman emperors and immitated by Safavid kings who inclined to Lebanese - born Jabal Ameli Faqihs who were renowned throughout theology schools.

Sheikh Bahai's father was among those scholars and is thought to have been invited to Iran by the sheikh - ul - Islam of Isfahan who became his son's father - in - law years later.

Although he was not old enough to stand on his own feet, Sheikh Bahaei decided to leave his family in Herat and lead a simple student - type life in the capital.

Many years later even when he had to take his father's job and accompany Shah Abbass on his trips Sheikh Bahai used to get away to meet his own spiritual needs by travelling around Islamic states in anonymity whenever he found the opportunity to do so.

Some historians say he spent 30 years travelling. One must not conclude that the Sheikh's official position made him a King's subject. None of the foreign travellers and historians who visited Iran at that time mentioned Sheikh Bahai's presence in royal court. This proves that other scholars such as Mirdamad never belonged to royal courts or spent their time in mixing with Kings, but made their presence felt in such places for some considerations the newly - founded Shiite government was in dire need of ulemas who were the only sources to take care of people's lawful, religious and educational affairs; afterall, who but Sheikh Bahai and people like him, could moderate the kings'or even supervise huge construction projects such as setting up carvanserais, roads, bridges and mosques.

Sheikh Bahai's close contact with the court did not prevent him from keeping company with ordinary people and even sufis and derwishes. What seemed to give him the most comfort and joy, however, was his trips. The degrading ethical situation in Shah Abbass' court also prompted him to go on long journies. Despite the prevailing security and unprecedented boom of the country, Shah Abbas' coart, like that of any other king, was full of widespread corruption and injustice. The presence of distinguished figures like Sheikh Bahaei, Mirdamad, Fayz and Majlesi helped greatly to maintain a covert power ballance and strengthen the national culture against the threat of agressive Turks, defend the rights of the oppressed people whenever possible and protect scientists and scholars from crises such as the Mongols' occupation which would have eliminated science and educaton all across Iran had it not been for the endeavors of Khaje Nasir - ul - din Tusi.

It is very likely that Shah Abbass The First did many of his services to public under the influence of Sheikh Bahai and his effective words,though there is no mention of that in history books. That, however, could not persuade the Sheikh to u -rate the overall deplorable situation of that era as he under the pretext of going to Haj and other pilgrimages, distanced himself from the royal court. The solitude gave him enough time and concentration to complete several of his works. Sadr - al - Mutaalehin.

Sheikh Bahai's student, followed more or less the same path. Not amazed at the attractions of Isfahan, he left the busy capital for a place away from the royal row and it should be taken into account that he was the heir to the wealth and fame of his father who handled the Pars province and the then ruler, Sultan Mohammad Khodabandeh, and, therefore, it was easier for the young noble to lead an extravagant life. Moreover, he could have been recommended by Sheikh Bahai and Mirdamad for a high job in the Abbassi court. That did not happen, of course.

Sheikh Bahaei like few mistics was familiar with legitimate ascetic exercises. He is said to have spent most of his lifetime in holding special 40 - day prayers which ban the person from doing sins with eyes, lips, ears and stomach.

Such ascetic exercises which involved the number 40 and other specific numbers root in ancient times. Despite the fact that Islam has not ruled them out and sufis seem to like the ceremonies, their origin lies in ancient Iran's wisdom which Iranian monotheists viewed as a prelude to practical philosophy. This school of thought was taken to Greece by scholars like Pythagoras 6 to 7 years BC and was then manifested in the school of the Alexanderian Plato. It was even reflected in Suhrawardi's Ishraq (Illumination) wisdom and surprisngly won the support of Mirdamad and Sheikh Bahai and later Mulla Sadra and his followers.

Another peculiarity shared by Sheikh Bahai and Mulla Sadra is their mystical view which, in turn, accounts for their piety and asceticism.

The life of past Kings and he₍ monial rulers is a mirror of their low and simplism, comprehension of the world. By contrast, the generosity and indifferent attitude of vigilant people towards wordly ambitions is indicative of their deep understanding which made them avoid trasient interests.

It might seem a bit difficult to prove such a thing through a priory - reasoning - type inference since there is almost no trace of speculative mysticism in about 90 books or essays by Sheikh Bahai and that may convince shallow thinkers that the Sheikh, no matter how commanding he is in Fiqh, Interpretation, Syntax, mathematics, astronomy or even onematomancy, cannot be an authority on speculative mysticism merely because he has not written about it. What makes us believe otherwise is Sheikh Bahai's Keenness to learn; his friendly relations with advocates of the Shiraz School as well as his exalted nature must have acquainted him with that ideology.

Furthermore, Sheikh Bahai was a man of letter.

Iran has always been a cradle of poets but not all have turned out to be as successful as Sheikh Bahai.

His poems including those in Kashkul reflect the subtle spirit of their composer.

Unfrtunately very few of the Sheikh's sonnets have remained and he is mostly known for his quatrains and mathnawis (double -rhyme) including Nan - O - Halva (bread and sweetmeat) and Sheer - or - Shekar (milk and sugar).

The Sheikh's style in Mathnawi is clearly visisble in Sadra - al - Mutallelin's poem while Mulla Sadra's quatrains resemble those of Mirdamad in style.

History does not say much about when, where and how Sadra met Sheikh Bahai. That might have happened during Shah Abbass' visti to Shiraz in 998 or perhaps in one of the Sheikh's inspections to theology schools.

Sheikh Bahai, of course, was unlikey to fail to identify a student as talented as Sadra.

Another possibility is that young Sadra in search of better teachers headed for the capital, Qazwin. Based on the date of compiling the "jong" i.e. the excerpt of his poems and essays which took place in 1004 in Qazwin we can guess that Sadra's arrival there has been around the same time.

It nearly coincides with the return of Sheikh Bahaei from pilgrimage in Kazemain, Iraq in 1003. While in Iran the Sheikh wrote Hadiqah Helaliyeh and since sadr's copied the original manuscript in 1003, it is concluded that according to the tradition at that time he learned it from the Sheikh himself a year before in 1004.

Mulla Sadra's copy of Serat - al -Mustaqim by Mirdamad in 1007 also leads us to the point that he Knew the author well and is likely to have learned it from him directly.

Sadra cannot have been in Qazwin in the years before 1000 for that coincides with Sheikh Bahaei's accampanying Shah Abbass in the war with Uzbeks in Khorasan. Afterall, Mirdamad himself is reported to have left the capital for Kashan and Isfahan in 488.

Based on available evidence, by 1004 or 1005 Sadra had been studying in Qazwin's school where he knew both Sheikh Bahaei and Mirdamad.

Further evidence is Mirdamad's hand written comments in 24 lines at the beginning of Jong in 1004. In his comments, Mirdamad hopes that Sadra attains what his name, Sadral - Mutaallehin (the head of religion) says. In a number of other books Mirdamad praises his student's amazing pace of learning and knowledge implying that the two must have been in close contact with each other and the student was given credit by the teacher to argue with him in all areas.

The content of Jong reveals 25 - year -old Sadra's familiarity with misticists' works such an Mohy - e - ddin Arabi's books besides poem collections from Sanai, Attar, Shabestari and Molavi.