The argument that when Sufism began has challenged a lot of writers. At any rate, there are various viewpoints respectively, but what is accepted by all at the first stage is that being the disciple of the prophet was assumed to be the biggest virtue. Then those who comprehended that sere called disciples (Taebeen) and those who benefited from disciples were known as pro-disciples (Toba-al-Taebeen). Thereafter, those who cared more for religious affairs more than others were known as ascetics and worshippers (Zohhad and Obbad), but gradually the heresy in religion was initiated and those who avoided heresies were specially attributed the term of Sufi. In this regard, Abu Hashim Kufi was the firs person known to be Sufi. He had a special status in asceticism, reliance, piety, and affection. His contemporary Safian Soori when met him stated that If I was not from Abu Hashim, I couldn t be aware of the time of hypocrisy and sin. The current paper from the beginning studies mysticism and Surism and then deals with Cheshtiye and its followers in the Indian Peninsula.

The subject and background of the upcoming research is the introduction of the manuscript of Shamayel al-Ataqiya and Razayel al-Ashqiya by Roknoddin Dabir Kashani in the way of Cheshtiye. In Sufism attributed to elders and learned man Chesht, Chesht is a district in old Khorasan that has been an influential method not only in Iran but also in the Indian subcontinent. The mystical foundations of this Sufi tradition have been codified by popular elders and scholars including Moein al-Din Cheshti, Nezamuddin Olya, Burhan al-Din Gharib, and other great figures of this dynasty. A large part of Cheshtieh's ideas and beliefs are in the form of "requirements" in the words of the elders and the masters of the aforementioned way, compiled by their disciples. In this essay, the main purpose is to investigate and deceit the views and thoughts of Sufism in this essay.

The following essay, which has been conducted by descriptive-analytical method based on document analysis and library studies, and by reviewing the existing version of the Shamayel al-Ataqiya and Razayel al-Ashqiya, we will examine the thoughts of taste mysticism in these works.

In the essay of "Shamayel al-Ataqiya and Razayel al-Ashqiya ", work of Rokn al-Din Kashan named "Spiritual Teacher" which is one of the Sufis of the aforementioned Sufis in the 8th century, the teachings and oral instructions of Sufi Cheshtieh have been written. The author has tried to convey the teachings of this way correctly. From the essay "Shamayel al-Ataqiya and Razayel al-Ashqiya", there is a stone print in 1968 AH. Hyderabad Deccan and several non-printed copies.

The results of this study indicate that paying attention to practical Sufism, cite, dignity, repentance, allegiance, communication, discipleship and awakening, purification and awakening, and Sama’ are among the things that Roknoddin Dabir Kashani has considered as the most important customs of The Way of Cheshtiya in his treatise.