Through investigating Hāfez's poems and highlighting the symbol of time as a fundamental metaphor and a set of its connotations and denotations which come to existence through the patterns of repetition, symmetry, parallelism and reciprocity and are extended through the processes of collocation and substitution, one can find two types of time: (1) the linear, chronological and external time; (2) the cyclic and internal time. The Hāfez's poems, through patterning a special tradition whose features have been demonstrated in the present article, transform the instant, unstable and mortal time to an everlasting and sustainable one. The poet, through paraphrasing and interpreting the present events, shapes their traditions and chronically, on the basis of the everlasting models and earlier examples as well and saves the ordinary and every day phenomena from the restrictions of concreteness and temporality. In this scope, the present and ephemeral occurrences are not only stop points but the points of departure and going ahead.

MOne of the problems which exists in the Resurrection affair, is if torture of the damned is eternal as Quran has applied “eternal life in hell”. We with descriptive analytical research method, discuss this affair philosophically in this writing. The man part of this paper is about Mollasadra's idea in response to this problem. At first we bring up two ideas of Mollasadra about it and explain which idea is primary to the other one and which one is stronger in reasoning. Then at the end of this paper we conclude considerably that Mollasadra really doesn't have more than one idea about the eternity affair. And it's not that he has two different ideas about this matter. It means that he doesn't deny eternity of torture of the damned and accepts it on the other hand..

To achieve the reality of existence and eternity, mankind should be mortal. Man should perish his entity to be able to gain his real self that is nothing but the everlasting Almighty. At this stage, man can not find any trace of himself and whatever is looked upon is only God. There is no desire to be manifested. Mortality is of several kinds but the most significant hierarchy of which includes operational, characteristic, and instinctive kind. Of course, in the overall stages, mortality is a category of survival. The mortal man achieves that knowledge which there wouldn't be any veil against him and that he perceives truths in their true formats. And in the end, he achieves the knowledge which finds out there is no entity to have independence and that everyone is mortal.

Myth is not the primordial and naïve insight of man; rather it is the dominant rationale of immortal and sacred man: a rationale of “origin” and “repetition” which, in its precise and harmonious structure, elevates every trivial thing to the level of signifier of eternity. The necessity and preciseness of this rationale is only comprehended in comparison (contrast) to the historical paradigm. Mythical originalism wants to collect all the pluralities and differences in one origin and foundation and, through this, turn them into eternal identities and archetypes: identities which are the natures or timless secret of things. Each event is a primordial rarity: this return to a single (united) origin, in its own nature, has concealed the tendency towards unity and “totality”. Synthesis of this "originalism" and "Unitarianism" is achieving an anti-historical theory in a mythical perspective: in such a world the revealing of eternity is tied to "denial of history".

This article studies the problem of eternal life from a philosophical perspective. It focuses on the approaches of Bergson, Husserl, and Heidegger from contemporary philosophy, and shows that using these three philosophical approaches can better explain certain aspects of revealed theology, such as resurrection of flesh, eternity in a transcendent dimension, and eternal life as the angels in heaven. In this way, a point of interaction between philosophy and theology is highlighted.

The man’s innate will and unremitting trying for finding a way to eternity and perpetuity have been logical reason for demonstrate man’s eternity in Islamic Philosopher and Theologian’s thought. The discordance of worldly life and the spoil of bodily skeleton are saying that the eternity isn’t impossible for mans in worldly life. Islamic philosophers have affirmed man’s eternity by two bases on at first the existent or being never impossible Non-being and the other is the soul abstraction. This treatise after explained that both bases have been consequence that the first base cannot emendate the means of man’s eternity and can affirm its non-spoil by the soul abstraction. Also the spoil of bodily skeleton has no influence on the spoil of man’s soul abstraction. Finally the various explanations of eternity were explaining by the soul abstraction and what is the relation between body & soul in future world.