The human expectation of religion and the religion expectation of humanity are two important historical challenges in the discussion of the relation of religion and humankind. With a library research method, this article develops the viewpoint of Ayatullah Javadi Amoli. Using the definition of “humankind” and the correspondence of the factuality of the human innate nature (Fitrah) and the true religion in his point of view, the authors, along with the two meaning of expectation offered by Ayatullah Javadi Amoli, offer a third meaning of expectation. According to the third meaning of expectation, the divine innate nature of human and the true religion in the material universe are the manifestations of a single fact of the intellect universe and are the same. Thus the phrase “human expectation of religion” in this world is the same expectation of the manifested human innate nature of the manifestation of religion in the world; and the phrase “religion expectation of humankind” is the same manifested religion’s expectation of the manifested human innate nature. And because the fact of human innate nature and the fact of religion are the same, the human expectation of religion and the religion expectation of humans refer to a single fact.

Friedrich Scheleiermacher gave a fresh and long lasting impulse to protestant theology by identifying the essence of religion as lying not in knowledge, whether of a scientific or metaphysical kind, nor in the moral sense, or can not be found as the conclusion of an argument, but in a specifically religious emotion, the feeling of absolute dependence. He argued; Arid philosophy of religion which issued in Deism and ِDogma of the Church is not truly religion but true religion is "the immediate consciousness of the universal existence of all finite things in and through the infinite, and of all temporal things in and through the eternal". True religion is sense and taste for the infinite.

Defining the descriptive and prescriptive humanities and explaining the differences between the method of each discipline, the present paper shows that according to Allameh Tabatabai, the role which values play ​​in determining the objectives and orientating the issues about the humanities is inevitable. Therefore, the development of prescriptive human sciences leading to happiness requires a comprehensive and complete value system of a true religion. As the issues of prescriptive human sciences arise after the objectives are set and necessary descriptions are given, his approach to inferring the issues of the human sciences is explained in three steps: formulating the basic principles and giving description, expressing or- at least- considering the goals of the true religion and offering the answer to the issue.

Defining descriptive and prescriptive human sciences and stating their differences in their respective methodologies, the present study shows that values, for Allama Tabatabai, have an inescapable role in determining the goals and directing the issues of prescriptive human sciences. Accordingly, to produce felicity-generating prescriptive human sciences, we need a comprehensive and perfect system of values from the true religion. And since the issues of prescriptive human sciences are formed after determining the goal and achieving the necessary descriptions, Allama’s approach in inferring the issues of human sciences are explained in three stages: (1) collecting the necessary foundations and descriptions, (2) explaining, or – at least – considering, the goals of the true religion in a given issue, and (3) compiling the answer to that issue.

A lot has been said about religion and rationality and the possible conflict between them. Since the Renaissance, the West has claimed that they are involved in a constant conflict, the loser of which is religion and the winner is rationality whose era has begun.The present article is an attempt to demonstrate that there is no conflict but absolute harmony between true religion and true rationality. However, if one or both of them are untrue, then conflict emerges. This applies to the conflict between the distorted Christianity and untrue rationality. On the contrary, there is no conflict between the true faith of Islam and the God-given rationality which are both sent to guide mankind to the right path. The Holy Quran and collections of correct narrations both underline the fact that there is complete harmony between religion and rationality, and that religion is based on rationality which is itself the means of understanding religion and attaining obedience, happiness and salvation.

Religious pluralism and trueness of religions has been known as one important problem in the fields of religious studies and philosophy of religion. What meant here lies in a reasonable and Quranic consideration toward completion of the discussion and agreement between reason and religion. The study has been followed by the conclusion that it is not impossible for a religion to be true and other religions be false and salvation and happiness be limited in the true religion. And it should be, finally, stated that in spite of limitation of trueness in one religion, the followers of all religions may live in peace as explained by the language of the holy Quran.

Every religion is confronted with the question that whether it has legitimacy and what are the norms and criteria for evaluating the true religion and for recognizing it from false one? Some of the criteria provided in this regard are as follows: its capacity of eschatology, moral criterion, religious experience, internal consistency, being a living religion, the duration of divine validity, and its conformity with reality. The present paper deals with these criteria. The only acceptable criterion is that a religion can be a true one if, first, all its sciences, practical injunctions, and moral decrees conform to reality and its respective objective existence' second, the claim of religions that they are the Most High God- approved path to attain perfection and happiness conforms to reality; that is, the Most High God has also approved them as a path to reach Him and as a program for life which pleases Him, and has ordained that men can achieve happiness and draw nigh to God by following these religions. Those religions whose all doctrines conform to reality, are still valid, and undistorted have legitimacy.

It is of those common Mahdavi doctrines, derived from 33rd verse of Chapter al-Towbah, that Allah shall perfect his light and the religion of Islam shall prevail over all religions. The Shiite and the Sunnite prominent exegetes have a lot in common in this respect. Most of the Shiite and the Sunnite exegetes are of the view that the verse ‘áöíõÙúåöÑóåõ Úóáóì ÇáÏöøíäö ßõáöøåö’ [the true religion that He may make it prevail over all religions], signifies an objective overcome which have not been fulfilled yet. A great number of Shiite exegetes, taking recourse to the traditions, have pointed to Imam Mahdi’s appearance and hold that the true religion will overcome other religions exclusively in the era of Imam Mahdi [a.s]. Sudai, being one of the followers of the prophet’s companions, in commenting the very verse, believes what the Shiite exegeses favor most. Thus, most of the Sunnite exegetes who have found this interpretation more logical and justifiable, related this point from him. The experts hold disagreeing accounts on whether or not he belonged to a Shiite or Sunnite denomination. Due to Sudai’s scholarly position, his historical precedence, and his characteristics, it will be of high significance to explain his exegetical account for he can play a vital part in bringing the Islamic sects closer to Mahdavi doctrine. Therefore, the current paper, following descriptive-explanatory methods, attempts to shed light on his biography, and his exegetical account on verse 33 of Chapter al-Towbah. The writer holds that it can be a step forward in seeking proximity to the Shiite's and Sunnite’s fundamental principles on the issue of Imam Mahdi (a.s). The researcher applies the Quran by Quran exegetical method in explaining the meanings of ‘perfection’, ‘its philosophy’ and etc. it will be unfolded that the meaning of ‘blessing’ in the verse of perfection [Maidah: 3], is the divine authority and its completion means the authority of the prophet and those vested with authority among you. What is meant by divine light is the divine authority and its completion means establishment of a divine state in the whole universe. This promise, the prevail of Islam over all other religions, will be fulfilled in the era of Imam Mahdi and his appearance.

Religion of Islam has considered enjoining the good and forbidding the evil as the best way of confrontation with opponents and deviated ones. The significance of this teaching can be easily seen in its high frequency occurrences in the holyQuran and traditions. Since the highest level of enjoining the good is guiding people to the true religion, and the most important instance of forbidding the evil is preventing those going astray from their distorted beliefs, the Shiite imams as the religious leaders have considered their foremost ambition the true presentation of the religion of Allah and guiding those gone astray to the Shiite school. While most sects werebusy theorizing their own doctrines and disseminating their own beliefs, Imam Reza started to confront distorted religions and sects. The present article is an attempt to respond to the following questions: 1. What are the methods of Imam Reza in confronting other sects?. Is it possible to derive some rules and principles from these methods using them as a paradigm of scholarly confrontation?

The essence of religion is a long-standing phenomenon that has always raised many questions in the minds of researchers in the field. The history of religion, the origin of religion, the nature and definition of religion, types of religion and how it functions individually and socially, are some of the ambiguities that have occupied the minds of philosophers of religion. The longevity of this phenomenon and its surrounding reflections have made the author answer some of these existing challenges only by focusing on the meaning of the true religion and its types from the mystical point of view, especially Ibn Arabi; Therefore, the main question of this study is: what is the meaning of religion and its types with emphasis on Ibn Arabi's thought? The present study shows in a descriptive-analytical way that Ibn Arabi, by dividing the right religion into original religion and secondary religion, has considered the three skeptical meanings of submission, punishment and habit to be included in the former type of religion. Paying attention to these three meanings, while understanding the exact nature of religion, will also reveal many Qur'anic truths in this regard. The division of religion into direct and indirect is another of his divisions.