Perhaps upon hearing this news or similar stories, many of us have thought that if we had the financial means, we would dedicate it to charitable causes and benefit from its blessings. But is it possible to partake in the charitable deeds of others?
A narration from Imam al-Jawad (peace be upon him) provides a helpful answer to this question. He stated:
“Whoever witnesses a deed and disapproves of it is like someone who was absent at the time. And whoever is absent from a deed but is pleased with it is like someone who was present and participated in it.” [1]
This statement by Imam al-Jawad (peace be upon him) refers to one of God’s established laws repeatedly mentioned in the Holy Qur’an and the sayings of the infallibles (peace be upon them): the principle of “generalization” (ta’mim). This principle implies that if a person is pleased with the actions of a group, they are considered a participant in those actions. If the actions are evil, the person will face punishment and consequences. If they are good deeds, the person will receive reward and blessings.
This principle is universal and encompasses both this world and the hereafter, applying to both good and evil. It is referred to in various forms in verses and narrations. Sometimes, responsibility and punishment for the actions of a group are extended to others. Other times, rewards are shared among those who perform good deeds and those who approve of them. At times, the deeds of certain individuals are attributed to others who seemingly did not participate in those actions. Occasionally, those absent from an event are regarded as though they were present and witnessed it.
In the Qur’an, for instance, God attributes the killing of prophets to the Jews of the Prophet Muhammad’s (peace and blessings be upon him and his family) era and deems them deserving of severe punishment for it [2]. However, a cursory glance at history and society reveals that the Jews of that time did not play a direct role in such acts. The issue lies in the fact that these Jews were pleased with the actions of their ancestors who killed the prophets. Thus, God Almighty held them accountable and threatened them with punishment. Similarly, while the slaying of the she-camel of Thamud was carried out by one individual, the Qur’an attributes it to the entire tribe [3].
Another example is found in the words of Imam Ali (peace be upon him) after his victory in the Battle of Jamal. A companion said:
“I wish my brother had been present to witness how God granted you victory over your enemies.”
Imam Ali (peace be upon him) asked:
“Did your brother wish to be with us?”
The man replied:
“Yes.”
The Imam responded:
“Then he was present with us. In this battle, people are present who are still in the loins of men and the wombs of women (i.e., yet to be born).”[4]
Thus, approval of an action can make someone absent from an event—even by centuries—equivalent to someone present and participating in the action.
Approval or disapproval stems from love and hatred, and it is these emotions that bond a person with those they admire or separate them from those they dislike. Therefore, if someone is pleased with the actions of a group, they are considered part of that group, whether the actions are good or evil. However, this principle applies only when such approval is genuine. Satisfaction or dissatisfaction must be accompanied by action and determination; mere verbal or superficial approval holds no value. Someone will share in the rewards of benefactors only if they genuinely intend to give in the way of God if blessed with wealth, not if they make excuses to avoid doing so.
Thus, with pure intention and firm resolve, a person can partake in the good deeds of others, even if their circumstances (temporal, spatial, financial, etc.) prevent them from directly performing those deeds. Conversely, a person’s intention can make them a partner in the adverse consequences of others’ evil actions.
(Adapted from the book “The Principle of Generalization in the Qur’an,” by Hujjat al-Islam Muhammad Mahdi Asifi, with some modifications and additions)
Footnotes:
[1] Tuhaf al-Uqul, p. 456
[2] Surah Aal-e-Imran, verse 181
[3] Surah Ash-Shams, verse 14
[4] Nahj al-Balagha, Sermon 12