I was Sent to Complete the Nobilities of Character: Difference between revisions

'''Innamā buʿithtu li-utammim makārim al-akhlāq''' (Arabic: {{ia|إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَکَارِمَ الْأَخْلَاق}}, lit: I was sent to complete the nobilities of character), is a [[hadith]] from the [[Prophet (s)]], in which he states the purpose of his [[Bi'tha|prophetic mission]] as the perfection of [[Ethics (Akhlaq)|moral virtues]]. The hadith states, "I was sent to complete the nobilities of character." This hadith is commonly referred to as the "Hadith Makarim al-Akhlaq" (Hadith of the Nobilities of Character). It is often cited to emphasize the importance of morality in [[Islam]], as the Prophet's (s) mission was centered on its completion and teaching.

The hadith "I was sent to complete the nobilities of character" emphasizes the mission of the Prophet (s) to perfect and teach moral virtues.<ref>Ḥākimī and others, ''al-Ḥayāt'', vol. 6, p. 675.</ref> This hadith, also known as the Hadith of Makarim al-Akhlaq (Nobilities of Character)<ref>ʿĀrifī nīyā and Muḥammadī, ''Barrasī-yi dilālī-yi ḥadīth-i Makārim al-akhlāq'', p. 138.</ref> or the Hadith of Tatmim (Completion),<ref>Hādī, ''Makārim al-akhlāq; Pazhūhishī pīrāmūn-i Riwāyat-i tatmīm-i Makārim-i akhlāq'', p. 314.</ref> was transmitted from the [[Prophet (s)]].<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 10, p. 500.</ref> It is frequently cited to highlight the significant objective of the [[Bi'tha|prophetic mission]] to perfect and impart moral virtues,<ref>Narāqī, ''Miʿrāj al-saʿāda'', p. 107; Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 24, p. 379.</ref> underscoring the central role of morality in [[Islam]].<ref>ʿAlī Nizhād, ''Tafāwut-i makārim-i akhlāq bā maḥāsin-i akhlāq'', p. 6.</ref>

According to [[Ibn al-'Arabi]], the Sunni mystic and [[Tafsir|exegete]] (560-638/ 1165-1240), among the prophets, those who came later possessed all the moral attributes and perfections of their predecessors<ref>Ibn al-ʿArabī, ''Tafsīr Ibn al-ʿArabī'', vol. 2, p. 84.</ref> due to their greater capacity for receiving moral virtues. Therefore, the Prophet of Islam (s) had the qualification to perfect moral virtues.<ref>Ibn al-ʿArabī, ''Tafsīr Ibn al-ʿArabī'', vol. 1, p. 395.</ref>

Some scholars believe that the hadith does not imply that attaining moral virtues is the sole objective of the prophetic mission,<ref>ʿĀrifī nīyā and Muḥammadī, ''Barrasī-yi dilālī-yi ḥadīth-i Makārim al-akhlāq'', p. 141.</ref> as it encompasses other goals such as politics, leadership, and delivering the final message to the people.<ref>Hādī, ''Makārim al-akhlāq; Pazhūhishī pīrāmūn-i Riwāyat-i tatmīm-i Makārim-i akhlāq'', p. 322; ʿĀrifī nīyā and Muḥammadī, ''Barrasī-yi dilālī-yi ḥadīth-i Makārim al-akhlāq'', p. 141.</ref> Accordingly, various interpretations have been proposed for the hadith, including the following possibilities:

* The hadith states that the completion of moral virtues was exclusive to the Prophet of Islam (s). In other words, among all the [[prophets]], it was only him who was sent to perfect moral virtues.<ref>ʿĀrifī nīyā and Muḥammadī, ''Barrasī-yi dilālī-yi ḥadīth-i Makārim al-akhlāq'', p. 141.</ref>

* The hadith signifies that the Prophet (s) was specifically sent to complete the noble qualities among all moral virtues. In essence, the Prophet's (s) mission was to perfect the nobilities of character, which are considered the greatest moral virtues.<ref>Hādī, ''Makārim al-akhlāq; Pazhūhishī pīrāmūn-i Riwāyat-i tatmīm-i Makārim-i akhlāq'', p. 333.</ref>

* The primary objective of the prophetic mission is the perfection of moral virtues, which then serves as the foundation for all other religious aspects of the mission.<ref>ʿĀrifī nīyā and Muḥammadī, ''Barrasī-yi dilālī-yi ḥadīth-i Makārim al-akhlāq'', p. 143.</ref>

The Hadith of Makarim al-Akhlaq is cited in both [[Shiite|Shi'a]] and [[Sunni]] sources.

Among the Shi'a sources, the oldest references to this hadith can be found in<ref>ʿĀrifī nīyā and Muḥammadī, ''Barrasī-yi dilālī-yi ḥadīth-i Makārim al-akhlāq'', p. 105.</ref> ''[[al-Risala al-'Alawiyya]]''<ref>Karājakī, ''al-Risāla al-ʿalawīyya'', p. 11.</ref> by [[Muhammad b. 'Ali al-Karajaki]] (d. 449/1057) and the Quranic exegesis ''[[Majma' al-bayan]]''<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 10, p. 500.</ref> by [[Fadl b. al-Hasan al-Tabrisi]] (d. 548/1153-4). Additionally, in the introduction of his book, ''[[Makarim al-akhlaq]]'', [[al-Hasan b. al-Fadl al-Tabrisi]] cites the hadith without providing a chain of transmission for it.<ref>Ṭabrisī, ''Makārim al-akhlāq'', p. 8.</ref>

It is worth noting that the hadith is also found in other sources, albeit with variations in the wording. In ''[[Fiqh al-Rida]]'', it is cited as "bu'ithtu bi-makarim al-akhlaq" (I was sent with the nobilities of character),<ref>''al-Fiqh al-mansūb ilā l-Imām al-Riḍā (a), p. 353.</ref> and in [[Al-Amali (by al-Tusi)|''al-Amali'']] by [[al-Shaykh al-Tusi]] (385-460/995-1067), it is mentioned as "bu'ithtu bi-makarim al-akhlaq wa-mahasini-ha" (I was sent with the nobilities of character and their excellence).<ref>Ṭūsī, ''al-Amālī'', p. 353.</ref>

Among [[Sunni]] sources, al-Bayhaqi (d. 458/1065- 6) cited the hadith in his ''al-Sunan al-kubra'' with a chain of transmission ending in [[Abu Hurayra]], who quoted the hadith from the Prophet (s).<ref>Bayhaqī, ''al-Sunan al-kubrā'', vol. 10, p. 323.</ref> Additionally, [[Malik b. Anas]] (93-179/711-2 - 795-6),<ref>Mālik b. Anas. ''Al Muwaṭṭāʾ'', vol. 5, p. 1330.</ref> [[Ahmad b. Hanbal]] (164-241/780-855),<ref>Aḥmad b. Ḥanbal. ''Musnad al-Imām Aḥmad b. Ḥanbal'', vol. 14, p. 512-513.</ref> and [[Muhammad b. Isma'il al-Bukhari]] (194-256/810-870)<ref>Bukhārī, ''al-ʾAdab al-mufrad'', p. 104.</ref> included similar wordings of the hadith in their books. Due to the multiple citations of this theme with varying wordings and different chains of transmission in both Shi'a and Sunni sources, some scholars believe that it holds the status of [[al-tawatur al-ma'nawi]] (frequent transmission of the meaning) or at the very least [[Mustafid|istifadat al-ma'nawiyya]] (numerous transmission of the meaning), rendering it acceptable among Muslim scholars.<ref>ʿĀrifī nīyā, ''Barrasī-yi sanadī-yi ḥadīth-i Makārim al-akhlāq'', p. 120.</ref>

In certain versions of the Hadith of Makarim al-Akhlaq, including [[al-Shaykh al-Tusi|al-Shaykh al-Tusi's]] version, the term "excellences of character" (mahasin al-akhlaq) is also mentioned alongside the nobilities of character.<ref>Ṭūsī, ''al-Amālī'', p. 596.</ref> [[Muhammad Taqi Falsafi]] (1907-1998), a Shi'a religious orator, points out that no specific criteria are mentioned in the hadiths for distinguishing between moral nobilities and moral excellences.<ref>Falsafī, ''Sharḥ wa tafsīr duʿā-yi makārim al-akhlāq'', vol. 1, p. 197.</ref> However, based on the instances attributed to each in the hadiths, it can be inferred that excellences of character refer to moral attributes such as being good-tempered towards people, which are praiseworthy in religion and align with one's personal desires as well,<ref>Falsafī, ''Sharḥ wa tafsīr duʿā-yi makārim al-akhlāq'', vol. 1, p. 198.</ref> as they pertain to social ties and interactions with others.<ref>ʿAlī Nizhād, ''Tafāwut-i makārim-i akhlāq bā maḥāsin-i akhlāq'', p. 6.</ref> On the other hand, moral traits such as [[Controlling Anger|suppressing one's anger]], which require a struggle with or at least disregarding [[Al-Nafs al-Ammara|one's personal desires]], can be considered as nobilities of character.<ref>Falsafī, ''Sharḥ wa tafsīr duʿā-yi makārim al-akhlāq'', vol. 1, p. 198.</ref>

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