Usually, the poor who cannot afford to enjoy the pleasures of life are held in contempt or just tolerated by the society. But those who assume a hermits’ simple austerity in spite of wealth and power are the real saints. The Ahlul Bayt of the Prophet adopted a peculiar policy. Those whose means were limited dressed nicely because otherwise their adversaries would taunt them as destitute which would injure the dignity of their piety. But blessed were those who by chance became wealthy, and who assumed simplicity and austerity so their simple life became a source of consolation for the poor and a model for the rich.

This can be illustrated from the life of Imam Ali (as). For nearly five years he ruled the muslim world as caliph. He ate and dressed himself as a hermit would. Imam Ali al- Reza (as) too, led a simple life, though he was the heir- apparent of the vast Arab Empire compared to which the Roman Empire or the Persian territories would certainly not be a match. A vast chain of countries whose caliph’s upon watching a passing cloud, would arrogantly assert: “Go and pour your waters anywhere you please; the revenues of that land shall ultimately be brought to us”.

The appointment of Imam Ali al -Reza (as) as heir apparent demonstrated to the world how the saints fare when the treasures of the world are put at their feet. He felt he was morally bound to abandon riches and pomp. History repeated itself, and the austerity of Imam Ali ibn Abi Talib (as) once more was shown in the calm and content personality of Imam Ali Al-Reza (as). He did not like to decorate his house with expensive carpets, instead he covered its floor with rough mats during the winter and grass mats during the summer. When food was served, he would call all his servants, including the gatekeeper to sit and eat with him.

Majlisi in Biharul Anwar V 49 Page 101, writes that our 8th Imam insisted on eating his meals only after the entire members of his family, young and old, servants and grooms were present. One day someone who was more fond of royal formalities than the fraternity of the Ahlul Bayt, suggested that it would be better to make separate eating arrangements for the servants, The Imam replied,

"All are created by God, Adam is their father and Eve is their mother. Everyone will be dealt with by God according to his deeds. Why should there be any discrimination in this world."

Imam Ali Al-Reza’s (as) life contains countless anecdotes of this sort. Once a man said to him, "By God, there is none who is superior to you in the nobleness of your ancestry.” The Imam said to him

”My ancestors are honoured merely for their Godliness, piety and worship.”

Another man once declared,” By God, you are the best in the world.” The Imam checked him by saying: “Don’t you declare an oath. Any man who is more pious than me can be better than me.” Imam several times declared the Hadith of the Prophet that a black negro slave can be better than a person from my own family if his deeds are better.

Abd al-Aziz ibn-Muslim narrates:

We were accompanying Imam Reza in Merv. Upon our entrance, we gathered in the grand mosque of the city. The people present were debating and discussing the different opinions on the topic of divine leadership-Imamate. I went to Imam Reza and reported the discussion about Imamate. Imam Reza smiled and said, “O! Abd al-Aziz, the people have misunderstood and have been deceived and have become negligent of their correct beliefs …”

The fact of the matter is that do people really know the value of the state of Imamate amongst the community, in order to be authorized to select him? Certainly, the position of an Imam is higher, his esteem is greater, his rank is higher, his place is more superior, and his depth is deeper than what people can bear to understand. Therefore, they are not authorized to select a divine Imam.

Imamate is a position that the Allah (SWT) granted to Abraham after he had passed the state of his prophetic mission and divine friendship (being Allah’s Khalil).

Allah (SWT) honored him, excelled his name by this virtue of Imamate and said, “I have appointed you an Imam for mankind…” So pleased of this virtue, Prophet Abraham asked, “And of my offspring (will they be Imams too)”? Allah (SWT) said, “My covenant does not include the unjust.” So this verse has permanently revoked the position of Imamate for oppressors and has devoted it only to the elite, those worthy of this position. Then, Allah (SWT) honored Prophet Abraham and made this position a chosen and pure position while He said: “And we granted him (Abraham) Is’haq and Yaqoub, and we made them all righteous men. And we made them Imams who guided (people) by our command”.

Imam is as an intimate friend, a kind father, an equal brother, a compassionate mother to her child, and the refuge of people in time of difficulties.

 Imam is the trustworthy of the Allah (SWT) amongst the people, His representative-Hujjat for His servants, His Caliph in His cities, a caller towards the Lord and a defender of His laws. Imam is purified of sins and faults.

Once Allah (SWT) chooses one to amend the affairs of His servants, He increases his patience, grants him wisdom, and gives him knowledge so that he would answer all questions and never deviate from truth. Therefore, he is purified and accredited and supported by Him. He is immune of any sin or fault. The Allah almighty has specified him with these virtues to become his representative amongst the people; this is His blessing that is given to anyone He wishes. Indeed His grant is enormous.

Do people really have such ability to choose such a person? Or is it possible that the person they select have the characteristics of a divinely chosen?

Astan-e-Malaik Paseban (the Threshold of Angels): It means that the angels of Allah – the Exalted- are safeguarding the Holy Shrine, and serving the pilgrims.

Arze Aqdas (the Holy Land): It means that the Holy Shrine is the holiest land in the world. It is said that the title “Holy Land”‌ was given to the region of Toos where Imam Reza (A.S) had been buried there after his martyrdom.

Boqeye Mabarakah (the Holy Mausoleum): Mausoleum is an ornamental building made to hold the dead body of an important person or one of the Holy Imams (A.S). This title is also applied to the place where Imam Reza (A.S) has been buried, and also to the complex of the Holy Shrine.

Haram-e-Motahhar (the Holy Shrine): Shrine means “around or inside a house”‌. This term is also applied to any place that is regarded as holy because of its association with a special person or event. The Holy Shrine is a sacred place.

Rowzayah Razaviyah (the Holy Burial Chamber): Rowzah means “the Garden of Paradise”‌, and Razaviyah is a title given to Imam Reza (A.S). In fact, this term is another name for the Holy Zarih (burial chamber) of Imam Reza (A.S).

Rowzayah Moqaddasah (the Holy Paradise): It is another name for the Holy Shrine, and means “a holy garden or paradise”‌.

Rowzayah Monawwarah (the Illuminated Paradise): It is also another name for the Holy Shrine, and means “an illuminated garden or paradise”‌.

Atabayah Aliyah: It means “the lofty or sacred threshold”‌.