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The monotheistic tradition, especially in Abrahamic religions, emphasizes the belief in an omnipotent, omniscient, purely benevolent, just and wise God. Such a view is threatened by various forms of evil-beliefs, and if logical and convincing answers cannot be given to it, it is a serious threat to the tradition of monotheism. In this article, it is shown that due to the presence of the infinite God's activity on one side of the equation of the problem of evil, the most logical solution is to use the total of possible answers in a combined and unified way, because the combination of the existing ways brings closer to the answer and is more convincing in this context. Therefore, while paying attention to the differences between the metaphysical, natural and moral evils from each other, combining answers such as the relativity of evil, evil as a necessity of human free will, seeing evil as a punishment for human sins, evil as the cause of human spiritual excellence, and seeing the world of the hereafter and the importance of the eternal perspective are needed as the final manifestation of the evil philosophy.
 

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Comparing thinkers' opinions makes us reach the same comprehension of their insights. In this research, opinions of Mawlawī, eastern mystic and poet (1207-73) and Soren Kierkegaard (1813-55), the father of existentialism, about different levels of becoming better people comparatively have been compared.
Mawlawī and Soren Kierkegaard are two thinkers in the history of human being who due to their similar views towards the universe, have had common prominent ways of thinking. This unanimity especially about human and levels of becoming a better person, needs to be reflected upon. They, as religious thinkers in two different parts of the world and at different times, believe that one is responsible for his fate.
They both believe that there are different steps in reaching perfection.
Mawlawī mentions that in order to become a perfect human being, which is the best level of humanities, one must pass two levels: an imperfect human being and a mujāhid.
Kierkegaard puts forward his opinion in three stages: aesthetical, ethical, and religious. The stages have a lot in common which are explained in the article.

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It is clear that every interpreter brings with him certain conceptions, in most cases unconsciously. But then question arises, which conceptions are right and adequate? Heidegger’s philosophy is concern with preparing the ground for understanding the meaning of The Being by carrying out a subtle and revolutionary phenomenology of the human mode of existence. Since in the Qur`an, too human existence is the object of attention, it should be possible to show that there is some affinity between the idea of human being made explicit by Heidegger’s phenomenology and the idea of human being that is implicit in the Qur`an. To confirm this, the present paper compares the structure which make possible to be human in Qur`an, and in Heidegger’s existentialism.
As a result of this inquiry, there is a certain kinship between the Qur`an, and phenomenological approaches to human being, and that based on these similarities there would be two results. First, phenomenology is applicable in Islamic studies. Second, this method will provide us to learn from the Qur`an, what we need for our present life.