Ibn Uthaymin
Makarim al-Akhlaq li-Ibn Uthaymin
- Author died
- 1421 AH
- Editions
- Dār al-Waṭan
Makarim al-Akhlaq (The Noblest Character Traits) is an ethical treatise by the Saudi Hanbali scholar Muhammad ibn Salih al-Uthaymin (1347–1421 AH / 1929–2001 CE) examining the definition, foundations, classifications, and practical acquisition of good moral character in Islam .
Concept and Definition of Character
Al-Uthaymin defines character (khuluq) as a person's innate disposition and inner form (al-surah al-batinah), contrasting it with physical appearance (al-surah al-zahirah) . While the outer form consists of the bodily composition created by God, the inner form represents a firmly established state of the soul from which actions issue without the need for prolonged deliberation . He emphasizes that striving for noble character is integral to faith, citing the prophetic narration: أكمل المؤمنين إيمانًا أحسنهم خلقًا ("The most complete of believers in faith are those best in character") .
The author notes that while earlier revealed laws enjoined noble morals, Islamic law reached perfection by balancing justice and mercy . He illustrates this with the law of legal retribution (qisas), explaining that while ancient Jewish law strictly mandated retribution without an option for pardon and Christian teachings emphasized unconditional pardon, Islamic jurisprudence combined both by granting the victim's guardians the choice between retribution to deter crime and pardoning to show benevolence .
Innate and Acquired Character
The treatise distinguishes between two forms of moral character:
- Innate disposition (tab' or jibillah): A natural temperament bestowed by God, allowing a person to act virtuously effortlessly and consistently without fatigue .
- Acquired disposition (tatabbu' or kasb): Moral refinement attained through self-discipline, conscious practice, and habituation .
Al-Uthaymin references the hadith wherein the Prophet ﷺ told Ashajj Abd al-Qays that he possessed two qualities loved by God—forbearance (hilm) and deliberation (anah)—which were endowed upon him by God . In evaluating the superior state, al-Uthaymin posits that while the person with an innate good temperament is more complete in the continuous manifestation of virtuous conduct, the person who struggles against their inclinations is rewarded for the effort of spiritual striving (mujahadat al-nafs) . The most ideal state combines both innate virtue and deliberate cultivation .
Domains of Good Character
Al-Uthaymin divides good character into two primary fields: conduct toward the Creator and conduct toward the creation .
Conduct Toward the Creator
According to the treatise, good character toward God rests on three pillars :
- Receiving His reports with belief (tasdiq): Accepting all divine revelations and sound prophetic reports without doubt or skepticism, even when human reasoning finds them difficult to grasp, such as eschatological descriptions or metaphysical reports .
- Receiving His rulings with obedience and execution: Implementing religious obligations—such as prayer and fasting—and refraining from prohibitions—such as usury (riba)—with contentment and willingness rather than reluctance or evasion .
- Receiving His decrees with patience and contentment (al-sabr wa-l-rida): Resigning oneself to unfavorable divine decrees, such as illness, poverty, or calamities, with reassurance that God ordains them out of wisdom .
Conduct Toward the Creation
Relying on a classical definition attributed to al-Hasan al-Basri, al-Uthaymin outlines three core components of good character toward people :
- Withholding harm (kaff al-adha): Refraining from transgressing against others' wealth, physical safety, or honor through backbiting, slandering, cheating, or causing injury .
- Expending generosity (badhl al-nada): Extending benefit through financial charity, physical assistance, prestige, knowledge, and pardoning wrongdoing . He clarifies that pardoning is commendable when it leads to reform, citing Ibn Taymiyyah's rule that reform is obligatory while pardoning is recommended; if pardoning an incorrigible wrongdoer encourages ongoing criminality, withholding pardon becomes preferable .
- A cheerful countenance (talaqat al-wajh): Meeting people with a smiling and relaxed demeanor rather than a grimace or frown, which builds affection and averts estrangement .
The text emphasizes that good character applies most urgently to close relations, criticizing those who display courtesy to strangers while mistreating family members, and highlighting filial piety (birr al-walidayn) and maintaining family ties (silat al-arham) as mandatory duties .
Cultivation and Acquisition
Al-Uthaymin outlines practical means to cultivate good character :
- Studying Quranic and prophetic texts praising moral excellence .
- Keeping companionship with virtuous and righteous individuals .
- Contemplating the adverse social and spiritual outcomes of ill character .
- Emulating the Prophet Muhammad's ﷺ forbearance, humility, and patience .
- Controlling anger through seeking refuge in God from Satan, changing bodily posture, performing ablution, and suppressing rash reactions .
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