To be secure from His scheming. (Küt, II, 148)
Action (ʿamal) is connected to striving against the nafs (the lower self) by eliminating what is not necessary. When following desires is related to nisba (spiritual connection), the virtue of striving (mujāhada) becomes apparent. When it is related to obtaining what is necessary, the rank of action is that of the condition for what is stipulated; it is the servant of the one served, and what is sought for oneself is, in relation to what is sought for another, at the same rank (action is a condition for attaining what is stipulated, and an indispensable means for reaching the goal). (Mizān, 32)
There is consensus that the purpose of action is to eliminate bad traits and to purify the nafs from bad akhlāq (character). However, in this matter, differences of opinion have arisen between the people of knowledge and reflection and those on the Sufi paths. The Sufis have not encouraged the acquisition and teaching of sciences, nor the pursuit of works written by authors investigating the realities of matters. Rather, they have said:
The path is to give priority to mujāhada (spiritual struggle) in order to eliminate bad traits, to sever all attachments completely, and to turn with one's entire being to Allah the Exalted. When this is achieved, the person is graced with mercy, the secret of the malakūt (spiritual realm) is unveiled to him, and ḥaqīqas (inner realities) become manifest. For such a person, nothing is required except a sincere intention with a truthful will, eager for purification (tasfiya), in a state of complete thirst, awaiting and watching for what will be opened to him of the kind of mercy. Because for the awliyāʾ (friends of God) and the anbiyāʾ (prophets), matters have been guaranteed, and they have attained spiritual felicity by reaching the possible perfections. They attained this not through learning, but through zuhd (asceticism) regarding the dunyā (world), turning away from all attachments, and turning with their whole being to Allah the Exalted. (Mizān, 34)
Your religion is lost by four things: First, not acting upon what you know; second, acting upon what you do not know; third, not learning what you do not know and remaining ignorant; and fourth, preventing people from learning what they do not know. (Fetlı, 24)
Journeying (sayr) is the journey of the qalb (the heart). Qurb (nearness) is nearness to secrets. Action is the action of meanings by observing the boundaries of the sharia (the sacred law) with the body and showing humility to Allah's servants for His sake. Whoever values his own nafs has no value. Whoever shows his actions to people has no action. Actions are performed not where there are crowds, but where there is no one. Of course, obligatory acts are an exception; these must necessarily be performed openly. (Fetlı, 29)
The stations of actions (manāzil al-aʿmāl): The asḥāb al-sundus (those of fine character) are those with ḥusn al-khuluq (good character); the asḥāb al-rayḥān are those who fast; the asḥāb al-surūr are those who love Allah and whom Allah loves. The asḥāb al-bakāyā (the weepers) are the sinners. As for the asḥāb al-ḍiḥk (the laughers), these are the people of tawba (repentance). (Mishāriq, 77)
To outward (ẓāhirī) actions, the nafs and shayṭān (Satan) can interfere. To inward (bāṭinī) actions, they absolutely cannot. For inward actions are not dependent on outward actions, nor are outward actions dependent on inward actions. Outward actions are like lofty mountains, for in them there are human beauties. The nafs and shayṭān interfere in these. They are not free from attribution (being ascribed to someone). In inward actions, however, there is no attribution, fanāʾ (annihilation in God), or lack of attributes. (Buġya, 6)
Action is the striving of the body, while intention is the striving of the qalb for Allah's sake. (Buġya, 22)
According to the pioneers of this path (those who know the subtleties of Sufism), actions are of three kinds: the action of sharia, the action of tariqa (a Sufi path/order), and the action of ḥaqīqa (inner reality); or you may call them the action of Islam, the action of iman (faith), and the action of ihsan (spiritual excellence). You may also call them the action of worship, the action of ʿubūdiyya (servitude), and the action of ʿubūda. Or the action of the people of the beginning, the action of the people of the middle, and the action of the people of the end. Sharia is to serve Allah, tariqa is to intend Him (to perform worship for Allah), and ḥaqīqa is to witness Him. (Rihla, 28)
Action is the movement of the body, the qalb, and the mind. If action conforms to the sharia, it is called ṭāʿa (obedience); if it opposes it, it is called maʿṣiya (disobedience). Therefore, it is agreed that the outward aspects of sharia, the inward aspects of tariqa, and the secrets of ḥaqīqa are necessary for rectification. (Rihla, 132)