Hamdun al-Qassar was the leading exponent of the *Malamatiyya*, the Path of Blame, among the early masters of Nishapur. The Malamati way holds that the seeker must conceal spiritual states, devotions, and virtues from others in order to guard sincerity (ikhlas) against the corruption of reputation and worldly status (jah). Rather than displaying piety, the Malamati exposes and blames the lower self (nafs) and treats any craving for public esteem as a defect to be rooted out. Hamdun's refusal to preach from the pulpit — because his heart was still attached to status, so his words would not benefit hearts — illustrates this insistence on inner scrutiny over outward show. His followers became known as the Qassariyya.

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<p>و منهم: قدوهٔ اهل ملامت و داده به بلا سلامت، ابوصالح حمدون ابن احمد بن عمارة القصار، رضی الله عنه<br />
از قدمای مشایخ بود و متورعان ایشان و اندر فقه و علم به درجهٔ اعلی بود و مذهب ثوری داشت و اندر طریقت مرید ابوتراب نخشبی بود و از آن علی نصرآبادی. و وی را رموز رقیق است اندر معاملات و کلام دقیق اندر مجاهدات.</p>
<p>همی آید که چون شأن وی اندر علم بزرگ شد، ائمه و بزرگان نشابور بیامدند وی را گفتند: «تو را بر منبر باید شد و خلق را پند داد تا سخن تو فایدهٔ دل   ها باشد.»<br />
گفت: «مرا سخن گفتن روا نیست.» گفتند: «چرا؟» گفت: «از آن که دل من اندر دنیا و جاه آن بسته است. سخن من فایده ندهد و اندر دل ها اثر نکند، و سخن گفتنی که اندر دل ها مؤثر نباشد اسختفاف کردن بود بر علم و استهزا کردن بر شریعت و سخن گفتن آن کس را مسلم باشد که به خاموشی وی دین را خلل باشد، چون بگوید خلل برخیزد.»</p>
<p>از وی پرسیدند که: «چرا سخن سلف نافع تر است مر دل ها را از سخن ما؟» گفت: «لأنهم تکلموا لعز الإسلام و نجاة النفوس ورضا الرحمن، و نحن نتکلم لعز النفس وطلب الدنیا و قبول الخلق.»<br />
از آن چه ایشان سخن مر عز اسلام و نجات تنها و رضای خداوند تعالی را گفتند و ما مر عز نفس و طلب دنیا و قبول خلق را گوییم. پس هر که سخن بر موافقت مراد حق تعالی گوید و به حق گوید، اندر آن سخن قهری و صولتی باشد که بر أسرار اثر کند و هر که بر موافقت مراد خود گوید، اندر آن سخن هوان و ذلی باشد که خلق را از آن فایده ای نباشد و ناگفتن آن به از گفتن باشد؛ از آن چه مرد از عبارت خود بیگانه شود، بهتر بود.</p>
<p>و من چنان دانم که آن بزرگ جهان، ایشان را از سر خود دفع کرده است مر ترک جاه و رسم را.</p>

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## English translation
And among them: the exemplar of the people of blame (malamat) and one kept safe amid affliction, Abu Salih Hamdun ibn Ahmad ibn Umara al-Qassar, may Allah be pleased with him.

He was among the early masters and among their most scrupulous (in piety), and in jurisprudence and knowledge he was of the highest rank. He followed the school of (Sufyan) al-Thawri, and in the Sufi path he was a disciple of Abu Turab al-Nakhshabi, and after him of Ali al-Nasrabadi. He has subtle allusions in spiritual dealings and precise words concerning spiritual struggles.

It is related that when his standing in knowledge became great, the imams and notables of Nishapur came and said to him: 'You must ascend the pulpit and counsel the people, so that your speech may benefit hearts.'

He said: 'It is not permissible for me to speak.' They said: 'Why?' He said: 'Because my heart is attached to this world and its rank. My speech would bring no benefit and would have no effect on hearts, and to speak words that do not affect hearts is to make light of knowledge and to mock the sacred law. Speaking is permitted only to the one whose silence would cause harm to the religion, so that when he speaks the harm is removed.'

He was asked: 'Why is the speech of the predecessors more beneficial to hearts than our speech?' He said: 'Because they spoke for the glory of Islam, the salvation of souls, and the good pleasure of the All-Merciful, whereas we speak for the glory of the self, the seeking of this world, and the acceptance of people.'

That is: they spoke their words for the glory of Islam, the salvation of souls, and the pleasure of God the Exalted, while we speak ours for the glory of the ego, the seeking of this world, and the approval of the people. So whoever speaks in accord with the will of the Real, the Exalted, and speaks by the Real, in that speech there is a compelling force and majesty that leaves an effect upon inmost hearts; and whoever speaks in accord with his own desire, in that speech there is baseness and lowliness from which people derive no benefit, and its being unspoken is better than its being spoken; for it is better that a man become a stranger to his own utterance.

And I understand it thus: that the Great One of the world repelled them from himself (from preaching) so that they might abandon rank and worldly form.

بخش ۲۷ - ۲۷ ابوصالح حمدون بن احمدبن عمارة القصّار، رضی اللّه عنه / Section 27 - 27 Abu Salih Hamdun ibn Ahmad ibn Umara al-Qassar, May Allah Be Pleased with Him

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<p>تولا قصاریان به ابی صالح، حمدون بن احمدبن عمارةالقصار رضی الله عنه کنند و وی را از علمای بزرگ بوده است و سادات این طریقت و طریق وی اظهار و نشر ملامت بوده است، و اندر فنون معاملت، او را کلام عالی است.<br />
وی گفتی، رضی الله عنه: «باید که تا علم حق تعالی به تو نیکوتر از آن باشد که علم خلق؛ یعنی باید که اندر خلأ با حق تعالی معاملت نیکوتر از آن کنی که اندر ملأ با خلق؛ که حجاب اعظم از حق، شغل دل توست با خلق.»</p>
<p>و به باب الملامة اندر ابتدای کتاب بیاورده ام، بدان اختصار کردم مر ترک تطویل را.<br />
و از نوادر حکایات وی یکی آن است که گوید: روزی اندر جویبار حیرهٔ نیسابور می رفتم. نوح نام عیاری بود به فتوت معروف و جمله عیاران نسابور در فرمان وی بودندی، وی را اندر راه بدیدم. گفتم: «یا نوح، جوانمردی چه چیز است؟» گفت: «جوانمردی من خواهی یا از آن تو؟» گفتم: «هر دو بگوی.» گفت: «جوانمردی من آن است که این قبا بیرون کنم و مرقعه ای بپوشم و معاملات آن برزم تا صوفی شوم، و از شرم خلق اندر آن جامه از معصیت بپرهیزم و جوانمردی تو آن که مرقعه بیرون کنی تا تو به خلق، و خلق به تو فتنه نگردند. پس جوانمردی من حفظ شریعت بودبر اظهار، و از آن تو حفظ حقیقت بر اسرار.» و این اصلی قوی است. و بالله العون و التوفیق.</p>

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## English translation
The Qassariyya give their allegiance to Abu Salih, Hamdun ibn Ahmad ibn Umara al-Qassar (may God be pleased with him). He was one of the great scholars and among the masters of this path, and his way was the manifesting and spreading of malama (self-blame); in the arts of spiritual practice his discourse is lofty.

He used to say (may God be pleased with him): "It is fitting that God Most High's knowledge of you be better than the creatures' knowledge of you; that is, in solitude with God Most High you should conduct yourself better than you do in public among people, for the greatest veil from God is your heart's preoccupation with the creatures."

And I have already presented this in the Chapter of Malama at the beginning of the book, so I have been brief here to avoid prolixity.

And among his rare anecdotes is one in which he says: One day I was walking in the Juybar of Hira in Nishapur. There was a young chivalrous man (ayyar) named Nuh, renowned for futuwwa (chivalry), and all the ayyars of Nishapur were under his command; I met him on the road. I said: "O Nuh, what is chivalry (javanmardi)?" He said: "Do you want my chivalry or yours?" I said: "Tell both." He said: "My chivalry is that I take off this fine robe (qaba) and put on a patched frock (muraqqa) and practice its conduct so that I become a Sufi, and out of shame before people I abstain from sin while in that garment; and your chivalry is that you take off the patched frock so that neither you are tempted by people nor people by you. So my chivalry is the preservation of the sharia through outward display, and yours is the preservation of the truth (haqiqa) through secrecy." And this is a strong principle. And with God is help and success.

بخش ۶ - اما القصاریة / Section 6 - As for the Qassariyya

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