This paper together with the use of firsthand sources through descriptive–analytic method deals with comparing the concept of asceticism in the thoughts of HAMDOON GHASSAR, the Islamic Sufi in Three century, and Lao Tzu, the primitive ascetic in Taoism. The necessity of this search is according to primitive similarities of Taoism and Sufism school of thought in the concepts of Mallamat and Wu Wei. This similarities cause a comparative researcher to be Interested in this Field. It Takes Result that The Conception of Wu wei in the Thoughts of Lieh tzu Has a Yogi Tradition That Although It Has Positive Features Such as Doing in Reticence, Sincerity, Path and Refusal of Formalism, Nevertheless, Reception of That Lead to Poverty, Inaction, Non Responsibility, Indifference and Extremist Ascetic. But The conception of Mallammat in the Thoughts of HAMDOON Has a Semitic Tradition That Its Basic Foundation is on Pragmatic, More Responsibility, Keeping of Piety And Honesty. Thereupon The Conception of Asceticism in the Thoughts of Both is Difference.

That`s reminisce from the past about Malamateye sufic and in then memoir transfer to repeated tradition and biography continuous, as Malamateye know like sectary from other Sufism sect and in series Zahabie, Naghshbandie, Ghalandarie, …, that were Hamdon GHASSAR s clientele. Even in some cases, They descript apart from Sufic and versus them, because was nature of fact them in the ambiguity, always write this article is effort for arriving to more clear and more real feature from Malamateye and them historic identification and specification.

In the second half of the third century of Hijri, a new movement in Sufism of that time emerged in Neyshabur, which later became known as "Malamatiyya" and their followers were called "Malamatis". Using the descriptive-analytical method and library sources, this research investigates Malamatiyya, the reason for its naming, the date of its emergence, and the causes of its spread, as well as its relationship with Sufism, especially the school of Baghdad. The article also examines and criticizes Malamatiyya from Hujwiri's point of view and shows that it was a reaction against the hypocrisy of the Sufis in that era, which spread to Baghdad in a short time. With their sincere conduct, Malamatis were not afraid of reprimanding those who rebuked them, but little by little, in order to avoid hypocrisy, they moved away from observing the appearance of the Sharia and provided the ground for their decline and the emergence of Qalandariyya. Hujwiri, who was himself influenced by the Sufism of Baghdad, while praising the first Sheikhs of Malamatiyya, complained about the Malamatis of his time and criticized them. However, his criticisms sometimes require more reflection. In the first part, this paper deals with the general introduction of Malamatiyya, and in the second part, it examines and criticizes Malamatiyya from Hujwiri's point of view, and in the final part, it makes some comments on Hujwiri's criticisms.