He will have committed shirk (shirk, associating partners with God), fallen into kufr (kufr, disbelief), and eternalized his nature. The Malāmiyya accept causes, but do not rely on them. The disciples of the Malāmatīs are the sincere ones who accept rujūliyya (manliness, spiritual chivalry). The disciples of others, however, are content with ruʿūna (the egoism and pride of their nafs, lower self). (Futūḥāt) The number of the Malāmiyya is unknown; only those who approach and are designated for this station by the sayyids know them. They cannot be counted; they increase and decrease. (Futūḥāt, TI, 19; Nabhānī, I, 46)
The Malāmiyya are those who do not add anything to the five daily prayers beyond the rawātib (supererogatory prayers), who perform Allah's obligations in a distinct ḥāl (ḥāl, spiritual state), and who do not separate themselves from the believers (carrying no distinguishing mark among the people). They walk in the markets and converse with people. No one among Allah's creatures can see them adding anything to Allah's obligatory acts or to the customary sunnah acts. With rusūkh (deepening in knowledge and maʿrifa, experiential knowledge of God), they remain alone with Allah. They never refrain from being with Allah at any moment.
These people do not know the taste of riyāsa (leadership) because their qalb (qalb, the heart) is overtaken by rubūbiyya (divine lordship) and riyāsa is rendered abject. Allah has informed them of their gathering places and the appropriate states and behaviors. They act according to each maqām (maqām, spiritual station). They are veiled from the people and hidden from them under the cover of the common folk (so that their connection with Allah is not recognized by others due to their ordinary appearance).
They serve their Master (Allah) with sincerity (ikhlas, sincerity) and devotion. In their eating, drinking, sleeping, waking, and in their conversations with people, they constantly witness Allah. They put causes in their proper place and know their wisdom. So much so that, since you see them as the creators of causes, you might think they are the creators of everything.
They are in need of everything, for to them, everything is a manifestation of Allah. Allah, however, is in need of nothing from them, for He has not manifested to them with the attribute of ginā (ginā, independence/wealth) and might.
The attribute of ginā (wealth) and might they possess is from Allah. They are not among those who, due to the divine presence of the ḥawāṣṣ (ḥawāṣṣ, the elect), require things to be in need of them. They see things as Allah's creation and do not see things as being in need of the Malāmiyya, but rather, they themselves are in need of things.
Allah has addressed people: "O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy." (al-Fāṭir 35:15)
Even though they are independent with Allah, they do not manifest the name Ghanī (the Rich) by which Allah describes Himself, so that they themselves could be called by it. They are always content with the name faqīr (the needy) by which Allah names them, both outwardly and inwardly. Thus, they know that true faqr (neediness) is only toward Allah, the Ghanī (the Rich). They see that people are in need of causes established as natural rules. Most people are distanced from Allah by these causes. In reality, they are in need of the One in whose hand is the fulfillment of their needs, and that is Allah.
It has been said: Here, in ḥaqīqa (ḥaqīqa, inner reality), everything that is needed is called by the name Allah. But Allah is in need of nothing. Therefore, this group is in need of things, but since they are among things, things are not in need of them. Allah is in need of nothing, but everything is in need of Him.
These are the Malāmatīs. They are the most exalted of the rijālullāh (men of God). Their disciples are the greatest among those who traverse the maqāmāt (spiritual stations) of rujūliyya. Here, there is no one who possesses the maqām of futuwwa (futuwwa, spiritual chivalry). Other than them, there is no one who is with Allah. They possess all the maqāmāt. They have seen that Allah is veiled from people in the dunyā (dunyā, this world). They are Allah's special servants, hidden from people by the veiling of their Master. From behind the veil, among the people, they witness none but their Master. When the abode of the Hereafter comes and the Truth is unveiled, they will be revealed by their Master's disclosure. Their places in this world have vanished and are unknown. (Futūḥāt, MI, 36-37)
The Malāmiyya do not distinguish themselves from Allah's creatures by anything. Their state is unknown, like that of the common people. This name is specific to them for two reasons. First, because they constantly blame their nafs (nafs, lower self) before Allah, their disciples are given this name.
They do not consider any deed that would bring them joy as a means of salvation for their nafs. For rejoicing in deeds only comes after their acceptance by Allah. But this matter is hidden from the disciples.
As for the elders, this name is given to them because their states and places are veiled by Allah. When they see people, they perform acts that are blameworthy and reproachable. For they accept that acts are produced by the doer, not by Allah, and thus attach blame and censure to the acts. If the veil is lifted and people see that these acts are for Allah, they do not attach blame to the doer. In this case, the acts are considered noble and beautiful.
If the ranks of this group before Allah were manifest to people, they would be taken as gods. Because they are veiled by customary practices, people generally avoid them due to their open performance of acts that melāmet (melāmet, blame) requires. It is as if the place itself blames them for not displaying their superiority and power.
This is the reason why the term melāmī has become their technical designation. This is a special path, and not everyone who is alone with the people of God (ahlullāh) knows it. Generally, they have no distinguishing characteristics to separate them from the people. (Futūḥāt, IN, 37)
The Malāmiyya are among the highest ranks of the people of God (ahlullāh). In every ḥāl and maqām, in terms of fanāʾ (fanāʾ, annihilation in God) and baqāʾ (baqāʾ, subsistence in God), union and separation, they are the masters of people. This is indicated by the saying: Among them..., that is, those who invite with the tongue of Muhammad (peace be upon him) from among the inheritors and callers... that is, those who possess his maqām, taste, and state... the Malāmatīs who are people of tamkīn (steadfastness) and ḥaqīqa. (Asfār, 268)
The Malāmatiyya are the masters of the community, for they possess ḥikma (ḥikma, wisdom). Wisdom is to put everything in its proper place and to give each its due, just as the Truth gives everything to creation. They are people of tamkīn (steadfastness) in telwīn (changing from state to state). They have taken the Truth as their agent in their affairs, attained the highest degrees of ʿubūdiyya (ʿubūdiyya, servanthood), and have become absent from everything (withdrawn from all else).
In matters of the world, the abode of obligation and definition, they act according to the measure of servanthood, and likewise in matters of the Hereafter. They do not display what is for the Hereafter in this world. They are people of knowledge and wisdom, of forbearance and lack of himma (himma, spiritual aspiration). For himma is only for those who have not completed their gnosis and have not preferred Allah's balance.
May Allah be pleased with them, the Malāmatīs are at the highest stations of gnosis, and their (deeds) fill the balance most clearly. They have encompassed everything, even the Truth whom nothing can encompass. (Asfār, 311)
4... Suhrawardī, the author of ʿAwārif al-Maʿārif, defined the Malāmī as follows: The Malāmī is one who does not disclose his good deeds nor conceal his bad deeds. This can be explained as follows: The Malāmatīs have absorbed ikhlas (sincerity) and love to their very veins, and have attained truthfulness and futuwwa (spiritual chivalry). Therefore, they do not want anyone to be aware of their states and deeds. (Jāmiʿ, 5)
The Malāmiyya are those who do not reveal their ḥāl (spiritual state) and secrets (inner world). On the contrary, they preserve their secrets for the perfection of their taste and zeal. They are the masters of the imams (leaders). (Jāmiʿ, 110)
maljaʾ (Return) Maljaʾ (refuge) is the qalb's (qalb, the heart) trust that it will attain its desire. (Hujwīrī, 467)
malak/malāʾika (amlāk) Malāʾika (angels) are from matter...