So even though he was not a Qutb, how can the Sufis consider him as their guide and claim that he gave cloaks to people (gave authority), such as Sari al-Saqati, and conveyed their dynasty to him? After the death of Imam Reza, Ma'ruf al-Karkhi was not alive to be the Qutb of the time.[101] It is stated in historical books: Al-Ma'mun, the Abbasid Caliph, summoned Imam Reza to Merv in the year 815 CE (200 AH).[83][102] And the movement of Imam Reza to Merv was through Basra, Ahvaz and Fars, and the reason for the Imam's passage through this route was that because the two cities of Qom and Kufa were Shiites and believed in Ahl al-Bayt, passing through these two cities caused a great deal of welcome for Imam Reza and a revolt against the agents of Al-Ma'mun.[103] Morteza Motahhari also writes: The route that "Al-Ma'mun" chose for "Imam Reza" was a specific path that did not pass through the Shiite-settled locations; Because they were afraid of them. "Al-Ma'mun" Ordered not to bring the Imam through Kufa, to bring him to Nishapur through Basra, Khuzestan and Fars.[104] On the other hand, before the year 815 CE (200 AH), there was no mention of a trip to Baghdad for Imam Reza and he had lived Medina until that year and Ma'ruf al-Karkhi did not leave Baghdad until the end of his life.[105][106] Therefore, it is not possible that Ma'ruf al-Karkhi converted to Islam by Imam Reza; Because Imam Reza did not travel to Baghdad before the year 815 CE (200 AH), nor did Ma'ruf al-Karkhi travel to Medina to make a visit.[77] Because the followers of the Zahabiya order attribute their authenticity to Imam Reza through Ma'ruf al-Karkhi, they believe Imam Reza has narrated the Hadith of Golden Chain[107] in Nishapur, for this reason, this sect became known as "Zahabiya" (Golden).[108] First, as mentioned, Ma'ruf al-Karkhi attribution and relationship with Imam Reza is a matter for reflection.