Introduction:

Imam Reza was born on Zulqadih 11, 148 A.H. His father was the seventh Imam and his mother was a very virtuous lady called Najmeh. He was called “ Ali” after his grandfather’s name. According to the history, there were other nicknames for him too. Among them the most noticeable ones are “Abol-Hasan”, “Reza”, “Sabir”, “Razi”, and “Fazil”. When he was 35, Imam Kazim (his father) became martyr and then he took the control of the Muslims’ affairs. The period of his Imamate was about 20 years and it was along the three kings of Abbasid dynasty. “Harroon” and his two sons “Amin” and “ma’moon” who were the most influential kings of this era. Their political policies were full of tyranny and deceits. They followed this policy while facing Prophet’s family and Shi’ites to prevent the potential rebels of the believers of the innocent Imams, against them. Adhering to this policy, they respect Imam Reza a lot. They handed over the garden of “Fadak”, the Shi’ites were granted highly, valued status. However; Imam was totally aware that it was nothing but a trick and the reason was that his followers were controlled. Imam Reza spent the most of his life in Medina and a great deal of attention was paid to him by the Muslims. “Abu Saraya” Rising was formed under the shadow of Imam’s guidance aimed at the overthrow of the Abasid and enforcing of Imam Ali’s progeny. Adhering to their tricky policy the Abasids could suppress that revolt. However; his followers had been identified for many years as the followers of Imam Ali’s progeny and the enemies of the Abasids in Mecca, Yemen, and Basra. This public attention and the other movements directed by Imam Reza and Alavians (the followers of Imam Ali) made Ma’moon to arrange a plot. This would mean that he forced Imam Reza to move from Medina to Khorasan so that he could observe him closely, besides he could disintegrate the Shi’ites. Being an obligatory invitation and no desirable at all, Imam left for Cufah and Basra. However; he was stopped by the Abasid Caliph and the next destinations had to be Basrah, Ahwas and Fars. Imam Reza went to Khorasan in 201 (AH). He was welcomed dearly in accordance with Ma’moon’s command, in Marv. At the beginning it appeared that Imam was going to be appointed as the Caliph. Having rejected the idea, Imam was threatened to accept Ma’moon’s heir presumptive. Imam Reza’s life, which was after the scientific movement of Imam Baqir and Imam Sadiq, was the age of the Islamic scientific progress. The spirit of the Islamic school of thought was well known every where. However; Imam Reza was the most outstanding scientist ever existed in that era. There have been historical documents, which are indicative of many scientific discussions between Imam Reza and the great religious figures of that era. On his birthday, we pray to God that this honorable Imam whose shrine is our sanctuary in this world would set the things so that our sins would be forgiven.

The shrine complex of Riza was developed on the site of the eighth Imam's grave, in what was at the time of his death in 817 the small village of Sanabad. In the tenth century the town acquired the name Mashhad, 'Place of Martyrdom' (used for any burial place of a muslim martyr), and became the most sacred site in Persia.

Although the earliest dated structure bears an inscription from the early fifteenth century, historical references indicate buildings on the site prior to the Seljuk period, and a dome by the early thirteenth century.

Following periods of alternating destruction and reconstruction, including the sporadic interest of Seljuk and Il-Khan Sultans, the largest period of construction took place under the Timurids and Safavids. The site received substantial royal patronage from the son of Timur, Shah Rukh, and his wife Gawhar Shad and the Safavid Shahs Tahmasp, Abbas and Nader Shah.

Under the rule of the Islamic Revolution, the shrine has been expanded with new courts (Sahn-e Khomeini, Sahn-e Jumhuriyet Islamiye), a library and an Islamic university. This expansion in effect reverses the 'beautification' project of Pahlavi Shahs Riza and Muhammed Riza, in which all structures adjacent to the shrine complex were cleared to form a large green lawn and circular boulevard, isolating the shrine from its urban context.

The tomb chamber is located underneath a golden dome, with elements dating back to the twelfth century. The chamber is decorated with a tilework dado dating from 612/1215, above which the wall surfaces and a muqarnas dome were executed in mirror work in the nineteenth century. Shah Tahmasp gold-plated the tomb dome, which was previously decorated with tile. The gold of the dome was lost to Ozbeg raiders and subsequently replaced by Shah Abbas I during his renovation project begun in 1601.

Various other chambers surround the tomb, including the Dar al-Siyada and Dar al-Huffaz, both commissioned by Gawhar Shad. These two chambers provide transition between the tomb chamber and her congregational mosque, situated on the southwest side of the complex.

Pope considers the domed chamber of Allahvardi Khan as probably 'the most perfect component of the shrine'. Lying to the east of the tomb, this octagonal chamber is articulated in two stories with bays, arches and galleries, effecting a modeled interior in deep relief. All surfaces are covered in the finest of Safavid tile mosaic, including the muqarnas-filled dome.

The assemblage of courts and buildings encircling the inner chambers includes the Mosque of Gawhar Shad, the Madrasa Do Dar, the Sahn-e Engelab or Sahn-e Atiq (the old courtyard), and the Sahn-e Azade or Sahn-e Jadid (the new courtyard). These are described in individual entries.