Akhlaq runs from Miskawayh through al-Ghazali's Sufi reworking of the same vocabulary. A third major stage sits between philosophy and mysticism rather than choosing either. Nasir al-Din al-Tusi, a thirteenth century Persian astronomer and philosopher, wrote the Akhlaq-i Nasiri, the Nasirean Ethics, around 1235, and said openly that its first section was built on Miskawayh's Tahdhib al-Akhlaq, keeping the same Aristotelian doctrine of virtue as a mean between extremes and the same case for habituation under reason's guidance.
Tusi's contribution was structural as much as philosophical. He organized practical philosophy into three connected books rather than one, ethics governing the individual soul, household management governing the family, and politics governing the city, following a tripartite division with roots in Aristotle's own scheme but rarely worked out at this length or with this much internal cross reference in earlier Islamic ethical writing. The result reads less like a philosopher's argument and more like a reference work meant to be taught.
That is largely what it became. Copied, taught and commented on across the Persianate world for centuries after Tusi's own lifetime, the Nasirean Ethics served as a standard textbook in madrasas from Iran to South Asia long after the Mongol court Tusi originally wrote parts of it for had vanished, carrying Miskawayh's philosophical akhlaq forward into classrooms neither man lived to see.