The "path of blame" requires that an individual always claims blame and hold his or herself in contempt. Values and principles Īll of the Malamati values and practices attempt to humiliate the nafs with every action so that they may work toward a spiritual transformation. Therefore, if one were to completely subdue the nafs, then it might be possible to order to the sirr and practice moral behavior. They view nafs and sirr as opposing forces. The Malamatiyyas especially emphasized nafs and sirr in their moral system. The ultimate goal is to reach the summit of ruh, ultimate union with God, at which point the self no longer exists. The aim is to transcend the nafs in order to first reach the qalb, the "repository of knowledge and emotions", whereafter one can elevate oneself to sirr, the spring of man's moral behavior. īy portraying the nafs as the source of human evil, the Malamati are led to believe that the more energy put into satisfying the ego, the less energy there is available to assist one in advancing one's spiritual transformation. In a letter to Abu 'Uthman, Kahim al-Tirmidhi describes that nafs acts as a veil between the heart's vision and the truth. The Malamatiyyas interpret these passages to mean that nafs is the source of all human evil like lust, desire, fear, anger, doubt, idolatry and forgetfulness. 12:53 it is stated that "surely the nafs, soul, incites man to be ungrateful. The Malamati conception of nafs is derived from five Qur'anic passages, four of which are S.17:11/12, 21: 3, 17:18/19, 100:6. Nafs is essentially the ego or the "lower self". The Malamatiyya believe that nafs is the principal actor because it is the center of human consciousness. What the Malamati understand to be humans' spiritual anatomy is central to their ideology. This work lists shaykhs and scholars from Nishapur that include Malamati-like descriptions. Other works exist like traces of Al-Hakim al-Nishapuri's (d. Īlthough al-Sulami's work has contributed the most insight to the Malāmati path, he is not the only source of information on the Malamatiyyas. Lastly, al-Sulamī defended the Malāmatiyyah from accusations of nonconformity. His work introduced the Malāmatiyyah as an Islamic mystical tradition and bolstered the reputation of Nishapuri teachers. The third group, the most elite of all are the Malāmatiyyah, those "who are recipients of God's special favors". The second group are people that whom God has given special knowledge. The first group are those that study jurisprudence and are legal experts. Al-Sulamī, as a Malamatid apologist, claims that the Malāmatiyyah are the most elite of the three groups of learned and pious men. He is our chief source for information about the Malāmatiyyah. Īl-Sulamī wrote works in a variety of genre including hagiography, commentary on the Qur'an and mystical groups' ideology and customs. 971) was the spiritual heir to Abu ‘Uthman al-Hiri (d.910), who is an important figure in the formation of the Malamatiyya. When al-Sulamī was young, his father moved to Mecca and left al-Sulami under the care of his maternal grandfather. His father was on good terms with the early Malāmatiyyah. Al-Sulami was born in Nishapur in 937 to a prestigious family. 1021) in the 11th century (4th–5th century AH). The Malāmatiyyah were first written about by Abū ‘Abd al-Raḥmān al-Sulamī (d. Malamati critics say that the Malamatiyyas are not completely Muslim in "spirit or in theory". Some even claim that the Malamatiyyas are not only separate from Sufism, but also from Islam. In fact, some sources claim that the Malamati path was heterodox to Sufism and that the two schools of thought are incompatible. The name Malamati slowly disappeared as the term Sufi was used with increasing frequency although the Malamatiyyas had their own distinct practice and ideology. With the rise in Sufi literature and the stature of Baghdad as an intellectual community during the late tenth century, Sufi became the umbrella term for all Muslim mystics. The Malamati mystical movement developed independently from Sufism until the Baghdadi and Khurasani mystical schools combined. Because of their distance from Baghdad, the Malamatiyyah originally had very little influence from Sufi practice and thought. Nishapur was one of the four main towns in Greater Khorasan and it was at the crossroads of two main routes.
According to scholar Sara Sviri, the Malamati originated in a town called Nishapur in Khorasan in the ninth and tenth centuries.
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