(1) Do not even think of doing what ought not to be done.

Choose rather to be strong in soul than in body.

(292) What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.

(16) Therefore let the scriptures be your authority in determining what ought to be done and what ought not to be done. Having learnt the injunctions of the scriptures, you should do your work in the world.

(27) On the authority of Al-Nawwas bin Samaan, that the prophet said:

"Righteousness is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about."

related by Muslim.

And on the authority of Wabisa bin Mabad, may Allah be pleased with him, who said:

I came to the messenger of Allah and he said: "You have come to ask about righteousness?". I said:" Yes." He said: "Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and from in the breast even though people again and again have given you their legal opinion [in its favor]."

a good hadith transmetted from the Musnads of the two Imams, Ahmed bin Hanbal and Al-Darimi, with a good chain of authorities.

(30) On the authority of Jurthum bin Nashir that the messenger of Allah said:

"Allah the Almighty has laid down religious duties, so do not neglict them. He has set boundaries, so do not over step them. He has prohibited some things, so do not violate them; about some things He was silent-out of compassion for you, not forgetfulness, so seek not after them."

a fine hadith related by Al-Daraqutni and others.

(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.

(32) On the authority of Saad bin Malik Al-Khudari, that the messenger of Allah said:

"There should be neither harming nor reciprocating harm."

a fine hadith related by Ibn Majah, Al-Daraqutni and others

(169) Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.

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

(7) ¶ Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

(3) I am the Son of Maāt, and wrong is what I execrate

(18) Verily these acts should be performed leaving aside attachment (doership) and the fruits; this is my certain and best opinion.

(29) Do not put maliciousness in your judgment, for every malicious man harms his heart. For only a foolish man is wont to his destruction, but a wise man knows his way.

(3) They likewise said, that we should never, to the utmost of our power, become the cause of dissension; but that we should as much as possible avoid the source of it. That in the friendship also, which is intended to be pure, the greater part of the things pertaining to it ought to be definite and legitimate. And that these should be properly distinguished, and should not be casual; and moreover, that we should be careful that our conversation may never be negligently and casually performed, but with modesty, benevolence, and good order. Also, that no passion, such as desire, or anger, be rashly excited, and in a bad and erroneous manner. And the same thing must be said of the remaining passions and dispositions.

(167) Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.

(61) Those who hold that for them there is no difference between right and wrong force a few passages of Scripture and think they favour their own immoral opinions. In particular they quote the saying: "Sin shall not have dominion over you; for you are not under the law but under grace," and others of this sort, which there is no reason to add, for I am not proposing to fit out a pirate ship. Let us then briefly put a stop to their argument. The noble apostle himself refutes the charge against him implied in their false exegesis by the words with which he continues after the saying just quoted: "What then? Shall we sin because we are not under the law but under grace? God forbid." In this inspired and prophetic way he at once destroys the device of these licentious sophists.

(256) A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.

(9) 'Confine yourself to simple statements of fact, shorn of all superfluous expression of feeling, and your risk will be small.' "In trials of skill, at first all is friendliness; but at last it is all antagonism. Skill is pushed too far. So on festive occasions, the drinking which is in the beginning orderly enough, degenerates into riot and disorder. Festivity is pushed too far. It is in fact the same with all things: they begin with good faith and end with contempt. From small beginnings come great endings. "Speech is like wind to wave. Action is liable to divergence from its true goal. By wind, waves are easily excited. Divergence from the true goal is fraught with danger. Thus angry feelings rise up without a cause. Specious words and dishonest arguments follow, as the wild random cries of an animal at the point of death. Both sides give way to passion. For where one party drives the other too much into a corner, resistance will always be provoked without apparent cause. And if the cause is not apparent, how much less will the ultimate effect be so? "Therefore it is said in the Fa-yen, 'Neither deviate from nor travel beyond your instructions. To pass the limit is to go to excess.' "To deviate from, or to travel beyond instructions, may imperil the negotiation. A settlement to be successful must be lasting. It is too late to change an evil settlement once made. "Therefore let yourself be carried along without fear, taking refuge in no alternative to preserve you from harm on either side. This is the utmost you can do. What need for considering your obligations? Better leave all to Destiny, difficult as this may be."

(15) "What is right is for you to sing praise to god so it may be written in this imperishable book."

(2) You have the right to work only, and not to the fruits of work. Let not the fruit of action be your motive, nor let your attachment be to inaction.