(Sign of bad character; beautiful character; character of chastity; character of courage; human nafs (nafs, the lower self); customs; pleasure in eloquent expressions; pleasure in coarse temperaments; pleasure in contented souls)
The sign of good character (ḥusn al-khulq) is to endure harm for the sake of Allah, to overcome anger, to agree much with the people of truth (ahl al-ḥaqq) regarding the truth, and to avoid errors in character.
The sign of bad character (sūʾ al-khulq) is frequent opposition (to divine commands and decree) and little endurance... (Ādāb, 147)
Abū Bakr Wāsiṭī said: The 'great character' (khuluq al-ʿaẓīm) mentioned in the verse refers to refraining from enmity due to the intensity of knowing Allah (maʿrifa), and not being subject to enmity from others. (Qushayrī, 120)
Akhlāq is to see what is in yourself as small, and to see what comes to you from Him as great. When Aḥnaf was asked, "From whom did you learn character?" he replied: "From Qays ʿĀṣim Minkarī." When asked, "What virtues of character do you know from him?" he narrated: One day, while Qays was sitting at home, his servant brought a skewer with roasted meat. The skewer in the servant's hand fell on Qays's son's head, and the child died instantly. The maid, witnessing the scene, was struck with terror. In this situation, Qays said nothing but, "Do not worry at all; for the sake of Allah's riḍā (contentment with God's decree), I have set you free."
Shāh Kirmānī said: The sign of good character is to avoid causing harm and distress, and to bear the harm and distress that is given. (Qushayrī, 120)
It is said that khulq is to accept and bear without sorrow or complaint the harm and distress that comes from people and from the decree of the Truth (al-Ḥaqq). (Qushayrī, 121)
The difference between akhlāq and rusūm (external forms) is as follows: Rusūm is an act realized through affectation and causes. When the outward contradicts the inward, the act becomes meaningless (or without spirit). However, akhlāq is not an act realized through affectation and causes; its outward conforms to its inward and is without pretension. (Hujwīrī, 52)
The divisions (maqāms, spiritual stations) of akhlāq are ten: sabr (patient endurance), riḍā (contentment with God's decree), shukr (gratitude), ḥayāʾ (modesty), ṣidq (truthfulness), īthār (altruism), khulq (character), tawāḍuʿ (humility), futūwa (spiritual chivalry), and inbisāṭ (openness). (Manāzil, 19)
In terms of being attributed to the human being, the faculties (capabilities) of the human nafs (nafs) are divided into two: ʿālim (knowing) and ʿāmil (acting). Each of these is called ʿaql (intellect), but this is due to their common designation. The reason the acting nafs is called ʿaql is because it serves the knowing one, acts under its command and guidance. The acting faculty is the strength and meaning of the nafs. This meaning, as will be explained later, is the point at which the human body, by thinking as required by the theoretical knowing faculty (ʿaql), moves toward specific, particular actions. The other faculties of the body must be under the dominance and control of this acting faculty. This faculty should not be under their influence. The other faculties remain or act according to the discipline and indication of this faculty.
If the acting faculty falls under the dominance of the others, behaviors that submit to desires arise. These are called akhlāq al-radhīʾa (base characters). If this acting faculty dominates (the desires), a state of mastery arises in the nafs. This is called virtue and good akhlāq. Calling the submission and discipline or mastery and training of the desires and faculties acquired through character as akhlāq is not contrary to reason.
In conclusion, it is not far from reason that akhlāq, which has two relations, is a single thing. For the state of submission of the other faculties is closely tied to the state of mastery of this faculty. What is meant by praiseworthy akhlāq (akhlāq maḥmūda) is this. (Mīzān, 21)
All virtues are gathered in two meanings. The first is the soundness of the mind and the faculty of discernment; the second is ḥusn al-khulq (good character). The soundness of the mind is to distinguish the path of happiness and wretchedness, to act accordingly, and to believe in the Truth (al-Ḥaqq) as it is, not with weak imitations and feeble but persuasive imaginings, but with certain proofs that yield certainty (yaqīn).
As for ḥusn al-khulq, it is to be freed from all bad habits that the sharia (sharia, the sacred law) has explained in detail; to detest them and thus avoid them as one avoids filth, and to turn toward good habits, desiring and preferring them.