The great INDIAN MYSTICS have always been in contact with the Persian MYSTICS. Migration of the MYSTICS to India and coming of Moslems from the old Khorasan to this land has greatly helped the development of these relations. INDIAN MYSTICS have always had elders and relatives in Khorasan and this bondage has continued for some time.One of the most distinguished eminent Persian MYSTICS is Moulana Jalal al-Din Mohammad Balkhi whose mystical and spiritual identity remained unrecognized in India in his time, however he was always praised by the poor and the INDIAN MYSTICS and his Masnavi and Ghazaliat were reverberated in gatherings and speeches of the INDIAN MYSTICS. MYSTICS such as Bu Ali Qalandar, Sheykh Amanallah Panipat, shaykh Hassan Badakhshi for the confirmation of their mystical sayings especially about unity of being have drawn upon the verses from Masnavi. In this article the manner in which the INDIAN MYSTICS came under Moulana's spell is studied, and where appropriate examples are provided.

Mythical mysticism is the first and the most basic mysticism that man has so far practiced. It is a mysticism that ancient and mythical men naturally and unknowingly practiced and implemented since the dawn of history.Ancient and mythical men were the first MYSTICS because their world view was somehow similar to today's MYSTICS. The present article makes a broad comparative study of ancient and modern MYSTICS.To prove such similarities, some dead and living myths will be mentioned.In addition to this comparison, ancient men's mysticism, called mythical mysticism, will be broadly studied and analyzed. Novel and elegant theories about mysterious dance (samma') and Zoroastrianism, a religion based on aesthetics, will be portrayed.

There is a verse in the holy Quran which indicates that the Holy Book lays emphasis on listening and fairness. According to this verse these two concepts go hand in hand. There are many anecdotes in the mystic books alluding to listening to or hearing of the recitation of the Quran. According to these anecdotes the MYSTICS after listening to the Quran were so excited that many a time they passed away. The present paper is an attempt to introduce Tha'labi who is the compiler of these anecdotes and to study and introduce some of these anecdotes. Also the classification of these anecdotes in accordance to their audience is another issue that has been briefly discussed.The findings of the paper demonstrate that some of the audiences of these stories were influenced by the beauty aspect and others by the glory aspect of the holy Quran. In fact the glory on the one hand and excitation and interest on the other influenced them.

Spiritual journey has got its own constituents, formalities, and conditions. One of the constituents is known to be silence and quietude. In the Koran and relations, silence has always been addressed as an exalted icon and value. In mystical prose and poetry, too, silence is a pre-condition of solitude and one of the means of achieving mystical perfection, having some advantages and consequences. Some MYSTICS assume tariqa principles as silence itself. Since silence is of various types, there are different comments and beliefs concerning Sufis' silence so that some prefer to be silent and some would rather talk. As far as possible, this paper tries to first analyze the concept of silence and quietude in the Koran and relations and key mystical literature, and then deal with Masnavi Ma'navi in which mystical silence and quietude are reflected and has got special manifestation.

As the title indicates, the main purpose of this paper is to consider how the early MYSTICS dealt with the essential concept of reason. To this end, we have examined forty works either written on or including the ideas of the MYSTICS living in the first five centuries of the Islamic era. The findings are then placed in ten main categories: Reason and one’s knowledge of god; Reason and the Koran; Reason and Riligion; Reason and Ethics; Reason, this world, and hereafter; Reason and Mystical Hierarchies; Reason and Mystical states; Reason and Love; Reason and soul. Each category has then received its due attention. The paper intends to delineate how these MYSTICS discuss divergent issues related to knowledge, this world, the hereafter and mysticism with reference to reason. Also, attempts are made to shed lights on the relationship between them. It must be admitted that these MYSTICS had a limited view of reason; however, the very reference to reason in their arguments points to their concern about this concept. In fact, in their delineating of the limitations of reason in different realms of knowledge, they have resorted to the same notion (i.e reason). Although our main concern here is issues related to reason in one way or another, one can note the extent and diversity of knowledge theses MYSTICS have touched upon in their works. 

The present article presupposes that the writer-MYSTICS have tried to prove the close relationship between mystical knowledge and Quran and the Tradition, facing the Muslim jurisprudents. After considering twenty mystical texts, the results shows that both of inner and personal motives (including divine inspiration, invocation of God, vowing, intercession and the like) and outer motives (such as guiding, giving an ultimatum to wicked, supporting the new mystic traveler, confronting the pretenders, insistence of followers, inability to understand Arabic books and so forth) have led the MYSTICS to write the instructive books. The common tradition among MYSTICS, as well as the insistence of followers provided situation necessary for MYSTICS for receiving divine inspiration.

Basically, Gnosticism is a mystical religion with a fusion of ideas; furthermore, it enjoys from various sects such as Manichaeism, Mandaeism, Sabeans, Simonians and Marcionism. Chronologically, it is believed that manifestation of this religion dating back to the second century BC until the third century AD. The focal point in Gnosticism is that this worldliness traps human soul. Its path of salvation is merely obtained through achievement of Gnosis or saving knowledge. Both divine messengers and holy saviors are considered the source of this saving knowledge. Metaphorically, heart, in its spiritual function, plays an important role in receiving such knowledge. Some scholars believe that Gnosticism has put Islamic mystic culture and thoughts under its influence. This paper attempts to overview not only its history but its fundamental principles in order to study the impact of Gnosticism over culture along with the credo of Muslim mysticism.

When studying mystical texts, in addition to the assimilation relationship of the seeker with God, which is accompanied by trust, fascination, surrender, and finally, there is another relationship that does not respect the sanctity of the sacred and the unholy in the appearance of words and deeds. The association of this "disruptive" attitude with that passive relationship makes every reader feel conflicted. The present essay aims to investigate the causes of hypocrisy in mysticism, what individual or social reasons or mental states can cause the emergence of mysticism. Reflecting on the reasons of anti-Taboo shows that although the arrogance of the MYSTICS in some cases is a protest against the distortion of values, In most cases, it is the product of man's intimacy and fascination with God, and it has nothing to do with mystic devotion.

A bilateral life has been considered for most of the MYSTICS. At times a sinful person has undergone an event and has changed to be a great mystic while some mayor MYSTICS have been disturbed but this disturbance is urgent for their improvement. Since the basis of these evolutions is legendary it is difficult to understand them. Since these MYSTICS observe a high significance for epistemology and they base their ontology upon it, it is important to take their perceptions of the narratives and different elements of creation into consideration to understand the roots and bases of the mystic questions and to perceive and justify their legendary evolution. In this survey it comes out that a number of the mystic narratives and MYSTICS quests are reflections of mythological patterns which have changed due to their roles and applications in the MYSTICS' circles and societies.

Hermeneutics or the theory and methodology of interpreting holy religious contexts exists in the whole schools of thought. Hermeneutics in Islam is to survey the holy Quran depth, extensiveness and immortality. The present article studies the lexical definition of Hermeneutics, the Quranic origin of Hermeneutics and is distinction with the act of commentary. In the tradition and viewpoints of a number of MYSTICS, the conformity of Quranic verses interpretation with the definite principles of revelation has been stressed and the groundless interpretations have been reproached.The main assumption of the present article is founded on the fact that the MYSTICS have got a specific approach in the holy Quran interpretation. This article is descriptive and based on library research and the study of authentic mystic sources.