The problem of evil is considered in conflict with the omniscience, omnipotence, and omnibenevolence of God. In this regard, different theodicies have been proposed, the most important of which are based on: the evil is imaginary or of non-existence, the sum of good is more than the sum of evil, other attributes of God should be considered, or the evil is the result of human’s volition. Tabataba'i’s response to the problem of evil is multifaceted. His response is based on his special conception of the philosophy of Adam's fall, the inextricable link between the human and Iʾtibāriyyāt (i.e. the perceptions based on the mental constructs), and self-alienation. Adam’s fall, which is due to man’s attention to his earthly body along with neglecting the presence of God, has created a new knowledge and a new world for him, which is accompanied by suffering. In this new world, mental constructs are separated from realities, as well as legislation from creation. As a result, cosmic evils are set apart from the legislative ones which are based on mental constructs; so that sometimes, a cosmic evil is considered good. One can acknowledge the pain and suffering as a means of testing and paying attention to God's presence, and in this way, he/she will face a world where pain and suffering not only become relieved and meaningful but also disappear. Accordingly, both real (cosmic) evils and the ones based on mental constructs (Iʾtibāriyyāt) can also be considered good in their current earthly situation based on their meaning in this kind of understanding.

The foreword of the great Mathnavi expresses, though briefly, all the basic ideas of the Islamic mysticism which has many things in common with the pre-Islamic gnosticism. In this article, the writer makes a comparison between the foreword and the pre-Islamic mystic ideas as an attempt to show that Islamic mysticism, which reached its height in the seventh century AH., is in fact the continuation of the general Gnostic ideas prevalent before Islam. To illustrate his point, the writer presents poems from Manichean psalms and other pre-Islamic mystic sources and shows the similarities between them and the foreword of the Mathnavi and some of the poems of Mowlavi. The gist of the article is that the seventh century mysticism had its roots in the pre-Islamic Christian-Manichean gnosticism.

Gnosticism is one of the important religious - Gnostic schools at the beginning centuries of Christian era. In this paper, the important Gnostic schools of the second and the third century A.D. are analyzed. These Gnostic schools are mainly based on the ideas of Gnostics of the early Christianity, such as Simon the Magus. Valentine, Marcion, and Basilides. Gnostic attitude in Hermetic literature and in Mandaism, Sabaeans (Sābiūn) or Mughtasilah (Babtizers), is a complementary analysis of Gnosticism.The new theme that is presented through this paper is Manichaean gnosis which originated from Gnosticism of the early Christianity. In the 3rd century A.D., the eastern religious intellectuals (as the followers of Denavariyye in khorasan (and the western religious - Gnostic schools (in Asia Minor, Syria and Egypt) were grossly influenced by it. Manichaean Gnostic motif is the descend of spirit from the light paradise to this material world. So, human function, according to this school, is to release the celestial spirit particles imprisoned in the material bodies, salvation of the souls, and finally to the Realm of Light.

This article is a close reading of perhaps the most famous stories (narratives) in the history of mankind: 1) Gods creation of the world and the act of naming (appellation), 2) human beings eating off the tree of knowledge and the expulsion from the garden of Eden, and 3) the building of the tower of Babe, its destruction by God, the dispersal of mankind and languages, and consequently the inevitability of translation. These stories are narrated in the light of the readings of two leading figures in the contemporary critical theory: Walter Benjamin and Jacques Derrida. Through recounting these three stories, I intend to narrate the 'genesis' of language and translation in three phases: Appellation: The first phase of language signifies Gods word In this phase, Gods creation is synonymous with his Word: ''In the beginning was the Word', Human beings act of naming other creatures becomes an imitation of Gods creation. At this stage, words (or better to say "names"? have no communicating quality. They only represent themselves. Tree of Knowledge: In the second phase of the story of language, knowledge, judgment, or outside values enter the realm of language. This is the first 'fall' of language. Words are now only vehicles or tools for communicating things outside themselves. They lose their sacred immanent essence. They are no longer 'names', Tower of Babel: The third phase or the second 'fall' of language occurs when human beings aspiration to 'singularize' languages becomes frustrated At this stage, by the dispersal of languages and the ever-increasing creation of new 'tongues', human beings can no longer understand one another. They now need translation. This article, by going through the above three narratives, intends to explain the basis of the biblical philosophy of language and translation.  

Myths of nations which represent traditions and unconscious reflections of people change and transform with time. One such myth is Qi1imarth. According to Iranian mytheology Qiumarth is the first man, and according to Zarathustrian texts, he is both the first man and the first king. In Shahameh, the Persian epic, the mythological Qiumarth has turned into a historical figure, the first king. In Mazdyasni tradition Qiumarth means clay king (Gel shah), a pun which also means mountain king. After Islam the idea of Qiumarth as the first man was mingled with the idea of Adam; Qiumarth was also believed to be originated from clay (earth) so he was called the clay king.

Among the affairs connected to the relation between God and human being, Imam Khomeini and Kierkegaard in their works have considered some issues commonly one of them is "Adam's descent" which was the cause of entrance of the first human being to the world.Imam believe that this incident is the main key to the gate of God's blessings and was the cause of extending his blessing in human's universe, but Kierkegaard considers Adam's disobedience and eating "The forbid tree" as a punishment against the sin. Kierkegaard also believes that God loves mankind so much as he gravely makes himself appear in the form of a human being and descends to the Earth to suffer his pains. This unique relation which Kierkegaard interpreted it as "showing God himself in the form of human being" is not believed by Imam.It seems what Imam explains as the position of God's successor allocated for perfect human, and also in making clear the creating human in the shape of God; it is exactly the same unique relation in the Islamic culture.This is the second issue in this essay and the last issue is "to be tried in and subjected to suffings" by which the foundation of faith as a bridge between God and mankind is built. To Kierkegaard the criteria of stability of faith is the degree of submission to the God's orders, although it is a passive submission and with dissatisfaction. But Imam believes that the quality of faith is fully related to the manner of submission and concludes that the end of the faith is to be completely said by whatever from him in another word it means submission by full gladness and not absolute submission.