(249) The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.

(18) Better is one’s own duty though destitute of merits or incomplete than the duty of another well performed; the man who performs action ordained by his own nature does not incur sin.

(13) For it is right to supply want, but it is not well to support laziness. For Pythagoras said that, "although it be agreeable to reason to take a share of a burden, it is not a duty to take it away."

(166) Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.

(3) One’s own duty, ill-performed and without merit, is better than the duty of another well-discharged. Better is death in discharging one’s own duty. Another’s duty is fraught with fear.

(10) Remember the word that I said unto you, The servant is not greater than his lord.

(27) Verily, verily, I say unto you, The servant is not greater than his lord: neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.

(380) For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.

(42) It is better to have nothing, than to possess much and impart it to no one.

He who thinks that there is a God, and that nothing is taken care of by him, differs in no respect from him who does not believe that there is a God.

(158) Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.

(6) Let a man be lifted up by his own self; let him not lower himself; for he himself is his friend, and he himself is his enemy.

(55) Thou knowest very well that thou shouldst deal well and friendly with thy neighbour; also thou knowest well that thou shouldst not vilify thy own life, that is, thou shouldst not bemire and defile thy own body and soul, and lay open their shame.

(53) Not that we should deceive and belie one another, and tear the morsel out of others' mouths for very greediness and great covetousness, neither should one outbrave another in stateliness, fashions. and deportment, and so despise another who cannot use his bad, devilish, cunning policy and tricks.

(17) On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (peace be upon him) is that among the sayings he relates from his Lord (may He be glorified) is that He said:

O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.

It was related by Muslim (also by at-Tirmidhi and Ibn Majah).

(26) But it is quite otherwise where there is poorness of spirit, and true humility; and it is so because it is found and known of a truth that a man, of himself and his own power, is nothing, hath nothing, can do and is capable of nothing but only infirmity and evil. Hence followeth that the man findeth himself altogether unworthy of all that hath been or ever will be done for him, by God or the creatures, and that he is a debtor to God and also to all the creatures in God’s stead, both to bear with, and to labour for, and to serve them. And therefore he doth not in any wise stand up for his own rights, but from the humility of his heart he saith, “It is just and reasonable that God and all creatures should be against me, and have a right over me, and to me, and that I should not be against any one, nor have a right to anything.” Hence it followeth that the man doth not and will not crave or beg for anything, either from God or the creatures, beyond mere needful things, and for those only with shamefacedness, as a favour and not as a right. And he will not minister unto or gratify his body or any of his natural desires, beyond what is needful, nor allow that any should help or serve him except in case of necessity, and then always in trembling; for he hath no right to anything and therefore he thinketh himself unworthy of anything. So likewise all his own discourse, ways, words and works seem to this man a thing of nought and a folly. Therefore he speaketh little, and doth not take upon himself to admonish or rebuke any, unless he be constrained thereto by love or faithfulness towards God, and even then he doth it in fear, and so little as may be. Moreover, when a man hath this poor and humble spirit, he cometh to see and understand aright, how that all men are bent upon themselves, and inclined to evil and sin, and that on this account it is needful and profitable that there be order, customs, law and precepts, to the end that the blindness and foolishness of men may be corrected, and that vice and wickedness may be kept under, and constrained to seemliness. For without ordinances, men would be much more mischievous and ungovernable than dogs and cattle. And few have come to the knowledge of the truth but what have begun with holy practices and ordinances, and exercised themselves therein so long as they knew nothing more nor better. Therefore one who is poor in spirit and of a humble mind doth not despise or make light of law, order, precepts and holy customs, nor yet of those who observe and cleave wholly to them, but with loving pity and gentle sorrow, crieth: “Almighty Father, Thou Eternal Truth, I make my lament unto Thee, and it grieveth Thy Spirit too, that through man’s blindness, infirmity, and sin, that is made needful and must be, which in deed and truth were neither needful nor right.” For those who are perfect are under no law.

(17) Therefore I say unto you, Take no thought for your life, what ye shall eat, neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment.

(5) But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

(5) Also I know very well that the children of the flesh will scorn and mock at me, and say I should look to my own calling, and not trouble my head about these things; but rather be diligent to bring in food for my family and myself, and let those meddle with philosophy that have studied it, and are called and appointed to it.

(365) Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.

(19) Consequently those who render the most free and kingly service, which is the result of a pious mind and of knowledge, are servants and attendants of the Divinity. Each place, then, and time, in which we entertain the idea of God, is in reality sacred.