Friendship and tolerance is one of the most important characteristics of education, especially religious education. Today's young generation (Generation Z and Generation α), who are inundated with deviant thoughts and doubts, especially through virtual space, need new and correct methods of belief and religious education more than ever. By looking at the lives of Imams (a.s.), we can find a similar situation to today's situation at the time of Imam Reza (a.s.) and try to find the right way of religious education by following his example. One thing that can be seen in the biography of Imam Reza (a.s.) is his very useful and efficient debates, which can be mentioned as a perfect example of correct religious education. In this research, we examined the friendship and tolerance index in his debates and tried to adapt his strategies to the existing conditions and present new solutions based on Razavi's life. The most important features of modernizing Imam Reza's religious debates according to the characteristics of the new generation are: freely expressing personal opinions and feelings and willingness to talk, respecting the opinions and rights of other people, being trusted and committed to moral principles

Al-Bahrani, the author of Awalim al-Ulumwa al-Maarifwa al-Ahwal men al-Ayatwa al-Akhbarwa al-Agwal, is one of Shiite hadithscholars and was a contemporaryof AllamehMajlisi. This book is a supplementary to Beharal-Anvarand is huge hadith collection including one hundred volumes. The 22ndvolume of this book deals with the biography of Imam Reza (a.s.). Following a discussion on the general style and the advantages of this book, the current paper seeks to discuss al-Bahrani’sapproach in explaining hadiths and finally it examines narrations related to the original hadiths. The findings of this research work reveals thatthe hadithshave been presented along with sound proofs and chain of transmitters. To make the narrations related to the verses of the Quran more understandable, al-Bahranihas utilized vocabulary descriptions, allusions and, in some cases, historical and literary quotes.

Razavi Islamic Jurisprudence book which is an influential work on Imamie Islamic Jurisprudence communities, is known as a compilation written by Imam Reza (A.S.) according to several historical evidences in the Islamic Jurisprudential sources and bibliographies such as: the finder reporting and the original version reciprocating, access to old manuscripts by emphasizing the writing of the book by Imam Reza (A.S.), exclusion of the possibility of fabrication and forgery in the intellectual monopoly of the book written by Imam Reza (A.S.) or its fallacious and fabrication; or by resorting to documents list such as: introducing a version of the book narrators of Imam Reza (A.S.) on Shia sources list, and referring to intratextual evidences compiled by one of the Imams (A.S.) and intratextual evidences compiled by Imam Reza (A.S.). In the present study, after reinvestigating the history of accessing this work and explaining the reasons and evidences mentioned, as well as validating the criticisms of the opponents of this theory, and analyzing misleading and acceptable criticisms in an analytical-descriptive style, the certainty of citations proposition to prove the theory of the writing of Razavi Islamic Jurisprudence by Imam Reza (A.S.) has been critically rethought and it was concluded that resorting to these reasons and evidences to all facts affecting the analysis and understanding of the author's work have been neglected. On the other hand, excluding the handwriting of Imam Reza (A.S.) from this book, it is impossible to consider it as a unique work attributed to a single author.

According to the unanimous hadith of SAQALAIN, Muslims pay special attention to ETRAT In the meantime, Sistani who are famous for possessing some human qualities such as belief in God, chivalry and partiality to ETRAT(a.s.) have had significant interest and connections with Imam Reza(a.s.). Investigation and analysis of the reports related to that Imam(a.s.) show that at least three people from Sistani or Sistani descent - Abu Khaled Sejestani, Muhammad bin Faraj Rokhaji and Mokhawwal Sejestani - were among the companions of Imam Reza(a.s.). Interest in Imam Reza(a.s.) in later periods has also been manifested in the behavior and speech of some Sistani elites such as Ibn Abi Dawud Sejestani, Ibn Hebban Bosti and Sana’i Ghaznavi. Ibn Abi Dawud and Ibn Hebban Bosti, who thought and acted in the religious context of Sunnah, had a narrative relationship with Imam Reza(a.s.). In the meantime, if Ibn Hebban has made any notable statements about that Imam(a.s.); In other places, he has compensated for his insolence by mentioning his frequent experience of visiting Imam Reza(a.s.) and his narrative need after visiting. The famous mystic and poet, Sana’i Ghaznavi, has also mentioned the religious position of ETRAT, especially Imam Reza(a.s.), in a long ode while using verses and HADITHS.

Imam Reza (a.s.) in his sayings has pointed the training and awaiting subject out; and some times has known the awaiting to be the best merit. Therefore, the training of an awaiting generation, has a special importance and it requires a close attention of both the society and the family in this regard to make it happen. In training of an awaiting generation, the training must be a religious one. In other words, all educational dimensions of the training, should be given in a religious method. Knowing the characteristics and specialties of the awaiting generation, can be a ground for training an awaiting generation. Imam Reza (a.s.) in his noble sayings has pointed them out. The writers of this article, after giving a definition for, ‘the training education and ethic’, that sometimes it gets close to the training, have talked around the subject on the Appearance and its vast usage in Imam Reza’s (a.s.) sayings. Then, they have given the characteristics and standards for this awaiting generation, from the view point of Imam Reza (a.s.) and based on them, have suggested some solutions in religious training of the awaiting generation in both fileds, the family and the society.

The debates of Imams Athar, especially Imam Reza(a.s.), are of great importance due to the wide range of topics, methods, and scientific atmosphere as part of the effective sources of explaining and promoting Islamic knowledge. In this research, the scientific and moral dimensions of the most important debates of Imam Reza(a.s.) with the followers of different religions and scholars and different people have been analyzed based on Austin's "speech act theory" from the point of view of harmology, and the purpose of this was to find out how to use the three-level model. Austin should explain the scientific and moral aspects of Searle's five actions in the debates of Imam Reza(a.s.). Speech act theory is one of the approaches that is proposed in the field of discourse analysis, and Austin has come to the conclusion that all linguistic statements are of the type of action statements and of the verb category, and in fact, every statement is a type of speech act. Based on this theory and continuing the efforts of his teacher, John Searle divided the speech acts into five declarative, persuasive, obligatory, emotional and declarative acts. By applying the theories of these two to some of the debates of Imam Reza(a.s.), the conclusion was reached that he paid attention to what these two linguists said, which can be a suitable model for methodical and academic discussions. It has also been determined that Imam Reza(a.s.) used the first two levels of actions, i.e., expressive action and intentional action, with the goal of achieving an impactful action in his debates and conversations, in order to convey his intention to the audience and influence him. Therefore, it should be said that the three-level model of the sleeve, was considered by Imam Reza (a.s.) in addition to the five actions of Searle;

''Monotheism" is the most basic belief of Islam and other religious teachings and human values education emanates from it. Inherent Monotheism is the most important kind of Monotheism and the base of all Monotheism levels. Imam Reza (A.S.), like other Imams, has paid special attention to this vital issue. The two main questions of this article are: What is the stance of Imam Reza (A.S.) on Inherent Monotheism? And how can one, based on a philosophical look, reveal the hidden implications of the monotheistic viewpoint of Imam Reza (A.S.)? The results are as follows: In the words of Imam Reza (A.S.), three explanations of Inherent Monotheism have been observed: 1- Proofing Oneness without basing on Unity 2. Proofing Unity without basing on Oneness 3. Proofing Unity on the basis of Oneness. The proof of negation of limitation of God in the words of Imam Reza (A.S.) is not on the one hand dependent on Unity and is proofed independent of it. Thus, the argument is the same as the first form of Monotheism and, on the other hand, the same negation of God's limitation is the proof of Unity, and therefore, this argument is the third form, and the second form appears in the fourth form, in the statements of the Imam: Negation of the traits of creatures from God, eternity and preexistence of God, the Argument of Antagonism, precession of Dualism toward Monotheism. It is also worth mentioning that, in this research, we tried to reveal some hidden implications of the narrations of Imam Reza (P.B.U.H.) in the subject of Monotheism using philosophical heritage of the Islamic tradition, and to analyze its parts and derivatives without attempting to impose philosophy on narrations.

There are cultural issues in the era of Imam Reza (A.S.) that create review of Islamic culture especially Shia Muslim culture. In this context, he took advantages by Enlightenment and using available fields and could solve these problems by doing extensive cultural activities and manage cultural system of the Shia community. The aim of this article is to answer this question that what cultural problems exist in the era of imam reza According to the cultural policy- making approach and what actions did Imam Reza (A.S.) to solve them? By searching, collection and processing the information with descriptive analytical method, findings show that cultural problems during immate of imam reza include like “shiite leadership peril”, “Ideological deviations in translation movement”, “the emergence of various religions and sects”, “the Rscientific-religious ignorance in the society”, “Rumors and lies against Ahlul Bayt (A.S.)”,”falsification and forghing the hadiths” “government deception“ He responded to these problems by a series of political actions (that his cultural policy making have shaped ) such as “explicit declaration of Shiite leadership”, “training elite students”, “scientific - religious meetings”, “scientific debates”, missionary trips”, “restoration of the prophetic hadiths”, “explaining the true traditions and cursing counterfeiters”, “cursing and excommunicating Some sects”, “developing all aspects of the spread of science”, “spread Shia”, “neutralizing the deceitful plots of government”.

The life of Imam Javad (a.s.) is distinguished from other imams due to some phenomena; Because during the era of his noble father and grandfather, beliefs were created among the Shiites that deviated some people from the truth and led them to falsehood and caused them to not accept his Imamate and created doubts in this context. The present article deals with the behavior of Imam Reza (a.s.) in a descriptive-analytical manner, while enumerating the doubts entered in this matter, and the typology of his confrontation in dealing with the doubts. The research showed that the three currents of "waqf" thinking since the time of the 7th</sup> Imam, in the sense of "the end of the Imamate in the province of Imam Kazim (a.s.)" on the one hand, "creating doubts about the sterility of Imam Reza (a.s.)" on the other hand, and also, "Imam Javad (a.s.) was seven years old at the time of his father's martyrdom", greatly caused doubts among the Shiites, and this required the necessary grounding by the eighth Imam. Imam Reza (a.s.) with the news about the birth of Imam Javad (a.s.), Rejecting the doubts of Waqfiyyah with Quranic and rational reasons and other examples, they sought to answer the doubtsof interpreting the Qur'an to the Qur'an is the only method of the Ahl al-Bayt. peace be upon him and it should be considered one of the characteristics of the Shia religion.

The mirror work is an Iranian art and it is subset of architectural decoration. The history of this art in Iran dates back to Safavid era, and afterward it turned to one of the most popular arts in Qajar period. As a result, Mashhad became one of the mirror work sites very soon due to the Shrine of Imam Reza (A.S.). In the Shrine of Imam Reza (A.S.) numerous places and porticos are decorated with beautiful and various mirrors. Dāral-Sīyādah is one of the porticoes that have been mirrored as well as using fresco and tile work. In this descriptive-analytical article, the author seeks to answer the questions that when the mirror works of Shrine of Imam Reza (A.S.), and in particular, the Dāral-Sīyādah portico was done? Who and with what roles have been involved in Dāral-Sīyādah mirror works? What styles and patterns have been used in Dāral-Sīyādah mirror works? The findings indicate that the use of mirror works in the Shrine of Imam Reza (A.S.) goes back to the late Safavid and early Qajar periods and one of the earliest documents related to the mirror works of Dāral-Sīyādah belongs to the late thirteenth century AH. Along with the artists, officials have been involved in performing the mirror works of Imam Reza's (A.S.)shrine and have used plaster works, sandblasting (Jīvitarāshī), colored glass, Qur'anic inscriptions, traditions, God's and Imams' names, paintings , Candlestick, vase, flower and leaf designs, and geometric patterns, especially strap work, for decorating the Dāral-Sīyādah mirrors.