Belief in the animating and rejuvenating qualities of wine has led to its identification with the fountain of life and Jesus Christ. Are such exaggerations related to the effect of wine or is there an ancient and archetypal belief behind them? An analysis of the ancient sources of Iranian beliefs, such as Mazdaizm demonstrates that such exaggerations are shaped by their ancient traditions. The link between the growth of grape vine and the Blood of the Bull created by the Unitarian God and similarities between wine and the Deathless Hum, as well as the prevalent Mithraic traditions are unanimously indicative of a sacred belief in wine. It is possible that the belief in the sacred and rejuvenating qualities of wine might have been assimilated into Christianity together with certain other Mithraic concepts. Thus, we have to admit that in post-Islamic Persian poetry, the animating qualities of wine are deeply rooted in the ancient Iranian culture. However, it can be argued that the interest shown by the majority of Iranian poets to wine has its roots in their unconscious mind and they were unaware of its origin.

The phrase of the "Eternal Ferment" and its relation to "the Khosravani wisdom" in the Illumination wisdom has been an excuse for some scholars such as Henry Corbin to regard the main purpose of this wisdom as reviving the Iranian ancient wisdom which known as the wisdom of Khosravani. There is much evidence in the Illumination wisdom that shows Suhrawardi's work is the foundation of a new wisdom, not merely the revival of an existing tradition. The conceptual analysis of the "Eternal Ferment" and its peripheral concepts, and the consideration of the instances of the Eternal Ferment in the heart of different civilizations, reveal the truth of Sheikh Eshraq's view contrary to these claims. There are many differences between the word "Established" and "resurrected"; the resurrection is secondary, subordinate, and imitative, but the establishment is a genuine, fundamental, and innovative one that can also lead to the resurrection. "Resurrect" is consistent with the influence of the historical line while the Eternal is not the historical but beyond the historical, and receiving from the Eternal Ferment means receiving from a source beyond the historical truth. Therefore, the relationship between Iranian ancient wisdom and the Suhrawardi's illumination wisdom cannot be the innately aim of Suhrawardi's philosophical activity. If sheikh Eshraq considers Khosravi's wisdom to be a manifestation of the Eternal Ferment, so is his view of Pythagorean wisdom that emerged from the Eternal Ferment, as well as other wisdoms in civilizations such as India and Babylon. Proponents of the claim to revive Iranian wisdom must therefore repeat the same thing about the revival of Greek wisdom and other wisdoms. Thus, the main purpose of Suhrawardi, contrary to scholars claim, is to establish Illumination wisdom, not to revive Khosravi's wisdom.

Some scholars believe that myths are sacred narratives about the origin and destination of the universe. Although, there are apparently different views about the nature of the creation in the mythology of nations, these views are very similar and even the same in deep-structure. The stories about creation are based on an archetype, according to it, before creation there was only chaos. From this chaos, the first being appeared and from the first being, other things were created. The circle of the emergence of chaos and its transformation into order manifests constantly in human life and is symbolized in stories as dragons or demons. The emergence of the demon and dragon eliminates the order of existence, but by the killing of demon and dragon, the order returns and things get calm. The comparative and analytical research of the myths of some nations, shows that the process of chaos and its transformation into order is a psychological and cognitive action, and as human beings have many similarities and common cognitive faculties, it can be found many myths, like the myth of chaos, that have the same motif and function, though each one is expressed in a different way.

Regarding the unlimited divine grace, one of the important points in eschatology is pagan's eternal staying in the hellfire. This point has been mentioned in the explicit wordings of Quran as well as traditions. On the other hand, logical reasoning and mystical findings have something different to say. In this paper, when presenting the important reasons of the both agreed and disagreed with views, we have mentioned Sadra's view. He, by means of his theory of pagans' natural change, tries to make these two seemingly contradictions in harmony with the help of Quran, reasoning and mysticism. Finally, he, using a mystical exploration, seems to have found a tendency toward the theory of eternal staying in torture. Then, it should be said that neither reason nor mysticism can solve the problem, therefore, it remains to say that only Quran can be relied on in the field.

The story of Siavash in Shāhnāmeh is an epic with dramatic and tragic elements. Having mythic roots enables us to analyze it by using new approaches. One of these new approaches is Mircea Eliade’s ‘eternal return’ according to which gods have especial characters, their origin is uncertain, they are killed innocently in youth, their death is the beginning of changes and new developments, and after their death mysterious rites are formed concerning the death they had faced. With respect to features of Siavash and the rites held after his death, as mentioned in the epic, mythical and historical texts, it seems that he is one of these gods and a symbol of process of becoming. His soul is tired of passing time and wants to reborn by returning to eternal time; his believers reach to this ‘eternal return’ by attending in his mourning rituals through which each one become a Siavash.

Mysticism is the most beautiful, subtle and artistic glance at religion. Mystics have interpreted all natural and supernatural phenomena from an aesthetic viewpoint and thereby have presented the most elegant and artistic understandings.On of the concepts which mystically reconsidered and henceforth gained an ideal and profound sense in the terminology of Sufism, is death. Like anyone else a mystic seeks immortality, his desire for an eternal life motivates in him a transcendental Divine love which ultimately in integration with the Beloved, the mystic himself achieves to a perpetual life. Hence through a ceaseless effort, he begins to purify himself from all Filths and impurities and to liberate the divine dimension of his existence i.e. his soul from the earthly one i.e. his body till finally reach the union with the Beloved and get immortality.This article first delves into the different types of death from mystics' opinions. Then, comparing Fana to Nirvana, it elaborates how the former in Sufism enriches the later in Buddhism. It also takes a short glance at how Fana manifests itself in the Persian literature and mysticism and finally examines the state of Fanii as the origin of inspired paradoxes.

According to the doctrines of great monotheistic religions, God will fairly judge on the deeds and intentions of all people on the Day of Judgment in hereafter. He will reckon all deeds, even the tiniest ones, will do justice to everyone according to their acts, and will condemn some sinners to eternal punishment. There seems to be at least two important problems about this religious doctrine: First, the eternal punishment is inconsistent with divine justice; second, eternal punishment is inconsistent with divine love. Theologians and thinkers such as Anselm and Jonathan Edwards have tried to prove the consistency of eternal punishment with divine justice. Aquinas has also provided some arguments for the consistency of divine love with eternal punishment. There have also been endeavors in Islamic tradition to argue that the eternal punishment is consistent with divine justice; among the main and recent examples is Motahhari’s view in his book "Adl-e Elahi" (Divine Justice). Examining and comparing the main arguments presented against the two mentioned problems, the present paper argues that all of these arguments fail to provide justified moral answers to the problems, though they differ in terms of their merits and demerits.

Professor Hossein Mirshamsi joined the Beloved in the last parts of November 2008 in Tehran. The best eulogy for this man of knowledge is that which Rudaki, the 9 A.D. great Iranian poet, said about Shahid Balkhi:“From the count of two eyes one less And from the count of wisdom thousands more”(His loss for me in the physical sense was like losing one of my eyes, but deficiency in intellect on the basis of wisdom was way beyond annihilation of thousands of people).

One of tools for the development of philosophical thought has always been the clash of the thoughts of thinkers and philosophers in the course of the history of philosophy and wisdom. The good tradition of criticizing others' words and writing glosses or commentaries on their books is one of the manifestations of this development. One of the people who tried to examine, analyze, reject, and criticize others' ideas and thoughts in his works was Ayatullah Rafi'i Qazwini. In his glosses on lalal al-Din Dawani's Sharh-i hayakil al-nur, he has harshly attacked the commentator employing a religious tone. However, following a specific and clever method, he has agreed with its religious framework.

A pivotal issue in Islam and Islamic theology revolves around the concept of eternal punishment in Hell. This belief constitutes a cornerstone of Muslim eschatology concerning the afterlife. The Quran unequivocally states that the punishment of disbelievers in Hell is eternal. The term “khulūd” denotes perpetual existence in a particular state, which can be interpreted as an everlasting abode either in Heaven or Hell. Employing a comprehensive library and analytic methodology, this research endeavors to explore the individuals identified by Ashʿarite theologians as destined for eternal damnation in Hell. Beginning with an examination of Quranic verses, recognized as a shared source among all Muslims, we subsequently delve into the perspectives of notable Ashʿarite figures and theologians regarding this matter. Ultimately, our analysis indicates that according to Ashʿarite doctrine, disbelievers are condemned to eternal residence in Hell. Conversely, sinful believers may endure a period of punishment in Hell before ultimately attaining salvation through the intercession of the Prophet.