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Husn al-'Aqiba

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Ḥusn al-'Āqiba (Arabic: حُسن العاقبة, lit. good end) signifies the conclusion of life accompanied by belief in God. This concept is elaborated upon in Qur'anic verses, narrations, and the supplications of the Infallibles (a). Some scholars posit that the ultimate value of human actions is contingent upon the state in which life concludes; specifically, if an individual is characterized by righteous deeds at the end of their life, their past sins will be forgiven.

Religious sources identify several factors influential in achieving a good end, including the observance of taqwa, benevolence toward others—particularly parents—contemplation, learning, affection for the Ahl al-Bayt (a), patience, repentance, the company of virtuous friends, and the recitation of specific dhikr and supplications. Conversely, enmity toward the Ahl al-Bayt (a), oppression, injustice, severing family ties, disobedience to parents, violating family rights, associating with corrupt companions, and abandoning Enjoining the Good and Forbidding the Evil are cited as obstacles to a good end.

Conceptology and Status

A good outcome, or Husn al-'aqiba refers to a propitious conclusion to life, characterized by faith in God and the preservation of human dignity; it stands in contrast to a bad end.[1]

Attaining a good end and averting a bad one are central to religious teachings.[2] Commentators have discussed these themes in their exegesis of Qur'an verses, including Qur'an 28:83, Qur'an 2:132, Qur'an 2:193, Qur'an 3:8, Qur'an 3:102, Qur'an 7:126, Qur'an 7:128, Qur'an 12:101, and Qur'an 12:109.[3] These discussions encompass the observance of piety until the end of life, the prophets' counsel to adhere to religion until death, supplications for guidance and protection from deviation, and the pursuit of felicity in both this world and the hereafter.[4]

Soliciting a good end is a primary theme of the Eleventh Supplication of al-Sahifa al-Sajjadiyya,[5] which is known by this very title.[6] Certain hadith collections dedicate specific chapters to narrations concerning a good end, such as the chapter "Husn al-'Aqiba wa Islah al-Sarira" in Bihar al-Anwar.[7]

Furthermore, prayers for a good end and anxiety regarding a bad end are recorded in the biographies and sayings of the Prophet (s) and the Imams (a).[8] Notable instances include the supplication of Imam Ali (a) for himself and Malik at the conclusion of the Treaty of Malik al-Ashtar,[9] the prayer of Imam al-Sadiq (a) in his post-prayer litanies,[10] reports of the Prophet's (s) concern regarding his own end,[11] and Imam Ali's (a) inquiry to the Prophet (s) following the Sha'baniyya Sermon.[12]

Citing narrations, Nasir Makarim Shirazi asserts that the final state of an action serves as the criterion for its evaluation; he maintains that if an individual engages in good deeds during the remainder of their life, their past sins will be forgiven.[13]

Factors

Researchers, drawing upon religious sources, have enumerated numerous factors that contribute to a good end. These include iman, righteous deed, taqwa, benevolence toward others—especially parents—contemplation, seeking knowledge, affection for the Ahl al-Bayt (a), patience, repentance, keeping good company, and the recitation of specific dhikrs and supplications.[14]

Faith, Righteous Deed, and Taqwa

In their exegesis of Qur'anic verses containing phrases such as "and the [good] end is for [those of] taqwa"[15] or "and the [good] end is for the pious (muttaqin),"[16] commentators have identified the avoidance of behaviors contrary to piety—such as seeking superiority and corruption[17]—and the performance of righteous deeds, such as salat and patience during hardships,[18] as the foundation for a good end in this world and the Hereafter.[19] Additionally, referencing the testament of Prophet Abraham (a) to his children regarding the preservation of faith until death in Qur'an 2:132, scholars have emphasized the necessity of attending to the ultimate fate of one's children.[20] Furthermore, a narration from Imam al-Sadiq (a)[21] identifies the refusal to use God's blessings for Sin as a factor in achieving a good end.[22]

Supplication and Divine Aids

In Tafsir-i Rahnama, Hashimi Rafsanjani, commenting on verses such as "and take our souls as Muslims" or "and take our souls with the righteous" (Qur'an 7:126 and Qur'an 3:193), posits that achieving a good end requires du'a' and divine aids.[23] In the story of Pharaoh's magicians' faith in Prophet Moses (a), the magicians beseeched God for patience so that they might depart this world as believers and attain a good end.[24]

Repentance

Repentance is identified as one of the most critical factors for securing a good end.[25] In his interpretation of Qur'an 66:8, Nasir Makarim Shirazi regards repentance as the initial step toward salvation from the fire of Jahannam; specifically, a sincere repentance that permanently separates the individual from transgression, ensuring no return to sin. Religious sources cite numerous examples of individuals who attained a good end through repentance, including Fudayl b. 'Iyad, the notorious bandit of Imam al-Sadiq's (a) era who became a renowned worshipper and mystic through repentance,[26] and Hurr b. Yazid al-Riyahi, who achieved a good end on the Day of 'Ashura through repentance and Martyrdom alongside Imam al-Husayn (a).[27]

Obstacles

Researchers have identified several impediments to a good end, including enmity toward the Ahl al-Bayt (a), attachment to the worldly life, failing to support the truth despite recognizing it, kibr, oppression, injustice, severing family ties, disrespecting parents, violating family rights, keeping bad company, abandoning Enjoining the Good and Forbidding the Evil, and the prevalence of corruption in society.[28]

Notes

  1. ↑ Ḥusaynī, ʿĀqibat bi-Khayrī, p. 10.
  2. ↑ Ṣamadī Yazdī, "ʿĀqibat bi-Khayrī az Nigāh-i Āyāt wa Rawāyāt", p. 189; ʿAllīnī, "ʿĀqibat bi-Khayrī dar Āmūzish-hā-yi Islāmī", p. 219.
  3. ↑ Ṭabāṭabā'ī, al-Mīzān, vol. 16, p. 81; Hāshimī Rafsanjānī, Tafsīr-i Rāhnamā, vol. 3, p. 195 and vol. 6, p. 135; Makārim Shīrāzī, Tafsīr-i Nimūna, vol. 16, p. 178; Makārim Shīrāzī, Payām-i Imām Amīr al-Mu'minīn (a), vol. 13, p. 260.
  4. ↑ Dānyārī, "Ahammīyyat wa Jāygāh-i ʿĀqibat bi-Khayrī dar Āyāt wa Rawāyāt wa Adʿiya", pp. 53-56.
  5. ↑ Anṣāriyān, Diyār-i ʿĀshiqān, vol. 5, pp. 101-122; Mamdūḥī, Shuhūd wa Shinākht, vol. 1, pp. 485-500.
  6. ↑ Ṣaḥīfa al-Sajjādiyya, supplication 11, title.
  7. ↑ Majlisī, Biḥār al-Anwār, vol. 68, p. 361.
  8. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Mu'minīn (a), vol. 13, p. 262; Ṣamadī Yazdī, "ʿĀqibat bi-Khayrī az Nigāh-i Āyāt wa Rawāyāt", pp. 191-194.
  9. ↑ Nahj al-balāgha, (ed. Subḥī al-Ṣāliḥ), Letter 53, p. 302.
  10. ↑ Kulaynī, al-Kāfī, vol. 3, p. 346.
  11. ↑ Qumī, Tafsīr al-Qumī, vol. 2, p. 75.
  12. ↑ Ṣadūq, ʿUyūn Akhbār al-Riḍā (a), Manshurat Jahan, vol. 2, p. 297.
  13. ↑ Makārim Shīrāzī, Payām-i Imām Amīr al-Mu'minīn (a), vol. 13, p. 262.
  14. ↑ Ḥusaynī, ʿĀqibat bi-Khayrī, pp. 13-45; Ḥusaynī, "Ahammīyyat wa Jāygāh-i ʿĀqibat bi-Khayrī dar Islām", pp. 35-36.
  15. ↑ Qur'an 11:49.
  16. ↑ Qur'an 28:83; Qur'an 7:128; Qur'an 20:132.
  17. ↑ Ṭabrisī, Majmaʿ al-Bayān, vol. 7, p. 420; Ṭabāṭabā'ī, al-Mīzān, vol. 16, p. 81; Makārim Shīrāzī, Tafsīr-i Nimūna, vol. 16, p. 177.
  18. ↑ Mughniyya, al-Kāshif, vol. 5, p. 255.
  19. ↑ Riḍā'ī Iṣfahānī, Tafsīr-i Qur'ānī-yi Mihr, vol. 7, p. 208.
  20. ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, vol. 1, p. 462; Mughniyya, al-Kāshif, vol. 1, p. 208.
  21. ↑ Ṣadūq, ʿUyūn Akhbār al-Riḍā, Manshurat Jahan, vol. 2, p. 4.
  22. ↑ Makārim Shīrāzī, Mishkāt-i Hidāyat, p. 129.
  23. ↑ Hāshimī Rafsanjānī, Tafsīr-i Rāhnamā, vol. 6, p. 137.
  24. ↑ Riḍā'ī Iṣfahānī, Tafsīr-i Qur'ān-i Mihr, vol. 7, p. 204; Qarā'atī, Tafsīr-i Nūr, vol. 3, p. 144.
  25. ↑ Ḥusaynī, ʿĀqibat bi-Khayrī, p. 25.
  26. ↑ Ibn Khallikān, Wafayāt al-Aʿyān, vol. 4, p. 47.
  27. ↑ Mufīd, al-Irshād, vol. 2, pp. 100-101.
  28. ↑ Ḥusaynī, ʿĀqibat bi-Khayrī, pp. 45-64.

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