Kalenderi refers to the group who, intoxicated by the purity of the qalb (the heart), transgress the boundaries of the sharia (the sacred law), and abolish all restrictions and etiquette regarding mixed gatherings and being together (such as the separation of men and women). This term points to those who act according to the direction dictated by the purity of their qalb, and who have reduced acts of worship such as prayer and fasting except for the obligatory ones. They do not occupy their minds with obtaining any of the permissible pleasures of the dunyā (the world) allowed by the sharia. In these matters, they prefer the ease of rukhsas (dispensations) rather than the subtleties of the path of strictness (ʿazīma). Nevertheless, the kalenderis have abandoned accumulating, gathering, and increasing things to meet their worldly needs. They have not adopted the dress and behavior of the devout, ascetic, and worshipful. They are content with the purity of qalb, in which they believe they are together with Allah, and suffice with this. Apart from their pure-heartedness, they have no further goals to seek.
The difference between the kalenderi and the malāmati is as follows: The malāmati is careful to conceal their acts of worship. The kalenderi, on the other hand, seeks to destroy ʿādāt (customs). The malāmati clings tightly to all doors of goodness and virtue, and accepts these as merits. However, they strive to conceal all their deeds and states from others. In their behavior and dress, the malāmati keeps themselves at the level of ordinary people, trying to hide their state and avoid recognition by appearing like them in clothing, movement, and conduct. Nevertheless, they desire to reach higher degrees. They exert effort (gayret) to do everything that brings the servant closer to Allah. The kalenderi does not assume a specific form, nor does he care about being recognized or not. He pays no attention to anything other than the purity of qalb, which he sees as his capital.
As for the Sufis (sufiyya), they do everything in its proper place, acting with awareness of all times and states. They place people where people belong, and the Real (Haq) where the Real belongs. They conceal themselves when concealment is required, and act openly when openness is required. Their actions are carried out in accordance with mental composure, correct tawhid (the oneness of God), perfect maʿrifa (gnosis, experiential knowledge of God), truthfulness, and ikhlas (sincerity). (ʿAwārif, 51)