Nasirean Ethics (Persian: اخلاق ناصری, Akhlaq-i Nasiri) is a thirteenth-century Persian-language philosophical treatise on practical ethics written by Nasir al-Din al-Tusi (1201-1274), a Persian polymath working in the Ismaili and later Twelver Shi'a intellectual traditions. The work synthesizes Aristotelian virtue ethics, Neoplatonic cosmology, and Islamic moral theology into a systematic account of individual character, household management, and political governance - the three classical divisions of practical philosophy inherited from Greek sources, particularly the Nicomachean Ethics and the pseudo-Aristotelian Oeconomica. The text remains one of the most influential works of Islamic philosophical ethics and was widely read across the Persian-speaking world from the medieval period onward.

Al-Tusi composed the work around 1235 CE while residing at the Ismaili fortress of Alamut under the patronage of the Ismaili commander Nasir al-Din Muhtasham, from whom the title derives. The work substantially revises and expands an earlier Arabic ethical treatise, the Tahdhib al-Akhlaq of Ibn Miskawayh (c. 932-1030), itself a landmark of Aristotelian ethics in the Islamic tradition. Al-Tusi adapted Ibn Miskawayh's framework, added sections on household management and politics drawn from earlier Hellenistic and Islamic sources, and rendered the whole in refined classical Persian prose. Following the Mongol destruction of Alamut in 1256 CE, al-Tusi entered the service of the Mongol commander Hulagu Khan and continued his scholarly work under Ilkhanid patronage.

The treatise is organized into three books (maqala) corresponding to the three branches of practical philosophy as understood in the Aristotelian tradition:

• Ethics (Akhlaq) - the cultivation of individual virtue, the nature of the soul, the classification of virtues and vices, and the achievement of human happiness (sa'adat)
• Household Management (Tadbir-i Manzil) - the governance of the family, including relations between spouses, parents and children, and masters and servants
• Politics (Siyasat-i Mudun) - the governance of cities and states, the qualities of just rulers, and the conditions for a well-ordered political community

The ethical framework of the first book is explicitly Aristotelian: virtues are defined as mean states between extremes of excess and deficiency, and moral development is understood as the habituation of the rational soul toward excellence. The work incorporates Neoplatonic elements in its account of the soul's relationship to the cosmic intellect, and draws on Quranic references and Islamic legal concepts throughout, though the overall structure remains predominantly philosophical rather than jurisprudential.

The Akhlaq-i Nasiri became a foundational text in the Persian ethical and mirrors-for-princes literary tradition and was read alongside such works as the Akhlaq-i Jalali of Jalal al-Din Dawwani (1426-1502) and the Akhlaq-i Muhsini of Husayn Wa'iz Kashifi (d. 1504/5). It was transmitted widely across the Persianate world, from Central Asia and Iran to the Indian subcontinent, where it influenced Mughal court culture and Indo-Persian ethical literature. The text also prompted substantial scholarly commentary and was a reference point for later Islamic discussions of the relationship between philosophical and revealed ethics.

The work's synthesis raises interpretive questions that remain subjects of scholarly discussion: whether al-Tusi's philosophical ethics is genuinely reconciled with Islamic theology or merely overlaid upon it, and to what degree the Ismaili esoteric context of the original composition shaped the text's doctrinal commitments. See the viewpoint page on philosophical versus religious ethics in al-Tusi.

• Aristotelian Synthesis - The view that the Akhlaq-i Nasiri represents a coherent and largely successful integration of Aristotelian practical philosophy with Islamic moral commitments, comparable to the scholastic syntheses of medieval European philosophy.
• Philosophical versus Religious Ethics - The view that al-Tusi's philosophical framework sits in unresolved tension with Islamic jurisprudence and revealed ethics, and that the text's apparent syntheses are superficial or strategic rather than substantive.
• Ismaili Esoteric Context - The view that the original Ismaili patronage context of the work significantly shaped its doctrinal content, and that later readings of the text as generically “Islamic” philosophy obscure this origin.
• Political Philosophy - Interpretations focusing on the third book's account of governance, its relationship to earlier Islamic political thought (al-Farabi, Ibn Sina), and its relevance to debates about justice, authority, and the purpose of the state.

• Nasirean Ethics - History
• Nasirean Ethics - Debate
• Nasir al-Din al-Tusi
• Islamic Aristotelian Philosophy
• Ibn Miskawayh
• Mirrors for Princes
• Islamic Political Philosophy

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