The Kufa school of hadith, jurisprudence, and theology is considered one of the most important Shiite scholarly centers in the second and third centuries AH, but the tradition of ethics in this school has not been studied independently and in a systematic manner. This research aimed to examine the evolution of ethical discourse in Kufa, focusing on the main question: How and by what mechanism did ethics from the second to the third century change from the monopoly of prominent Imami figures with an individual-devotional approach to a transcurrent arena with the active participation of marginal theological trends and the emergence of new titles such as Huqoq al-Mu'minin, al-Ikhwan, al-Tarahem, Makarem al-Akhlaq, as well as works on the manners of worship and practical traditions, all of which express the transition from individual asceticism to social ethics and systematic devotional conduct? The research hypothesis is that in the third century, the field of Imamiyyah ethics achieved relative independence from theological tendencies, and figures such as Fatahi, Waqifah, and even Jabari, along with pure Imamis, wrote ethical works with newly emerging titles. The research method is to analyze the thematic content of the reports of ancient lists of genealogists (with emphasis on the lists of Najashi and Tusi) and to categorize the figures based on theological tendency, time period, and titles of ethical works. The findings show that in the third century, titles such as "Hujuk al-Mu'minin", "Ikhwan", "Al-Tarahim", and "Makarim al-Akhlaq" emerged, which indicate a transition from individual asceticism to social ethics. Also, at least 45 percent of the prominent ethical writers of the third century had non-Imamist (Shiite in the general sense) theological tendencies, which confirms the claim of the relative independence of ethics from theology.