And whoever initiates a bad practice will bear its sin and the sin of those who follow it without reducing their burden in the slightest.'" [Muslim]

This incident demonstrates both good intercession and encouragement of charity. The Prophet ﷺ saw people in need and urged his companions to give charity. This was a form of good intercession, as he mediated on behalf of the needy and encouraged generosity. However, Hizbi groups exploit such religious texts to collect vast amounts of money under false pretenses, claiming to support charitable causes such as sponsoring du'aat, orphans, feeding fasting individuals, providing Eid clothing, and aiding the poor in Palestine and other regions. While they may allocate a small fraction to these causes, the majority is often misappropriated for personal gain—invested in real estate, luxury vehicles, and other self-serving ventures. This is a well-documented and observed reality. Sheikh Muqbil (may Allah have mercy on him) used to say: "Where did you get this wealth, O Zindani?"—a legitimate question echoing the story of Ibn Al-Lutbiyyah, who was sent by the Prophet ﷺ to collect charity but later claimed: "This is for you, and this was given to me as a gift." The Prophet ﷺ responded: "Why didn’t he remain in his father’s house to see if he would receive such gifts?" [Bukhari and Muslim] The reality of many of these organisations is clear—they collect enormous sums and use them to strengthen their Hizbi agendas rather than genuinely supporting those in need. They distribute funds selectively, favouring those aligned with their Hizbi approach, adhering to strict Hizbi principles. Donations are channeled narrowly to their associates, while much of the money is spent improperly—and Allāh’s aid is sought. As witnessed during the so-called Arab Spring, many of them spent vast sums in public demonstrations on futile endeavours, likely hoarding wealth for years. Their situation in Yemen is well-known: none of these organisations adhere to the methodology of the Salaf or remain steadfast on the right path; they are all Hizbi groups. Sheikh Muqbil (may Allāh have mercy on him) warned against these organisations and their Hizbiyyah. When members of Al-Hikmah and Al-Ihsan associations—who were once his students—turned against him, he initially described them as “Hizbiyyah in disguise.” Over time, their true nature became evident. As he put it: "At first, it was concealed, but the disguise fell away, and now it has become manifest in its clearest form." The same applies to groups like Ar-Rashad and others, which are characterised by rigid Hizbi loyalty and hostility. The Prophet ﷺ, when nurturing his companions, was their leader in both religion and worldly affairs. He was the Imam of the Muslims in all aspects of life. It is well-known that he was the most ascetic, devout, and God-fearing of people. Despite his immense generosity—giving in ways that neither Kisra nor Caesar could match—he himself lived as a poor man, as Ibn Rajab (may Allāh have mercy on him) noted. Unlike these organisations, the Prophet ﷺ never amassed wealth for himself. Fortunate is the one who learns from the mistakes of others. Wealth is a great trial. The Prophet ﷺ said, as recorded by Ahmad and At-Tirmidhi from Ka’b ibn ‘Iyad (may Allāh be pleased with him): "Indeed, every nation has a trial, and the trial of my nation is wealth." This hadith is found in Al-Musnad As-Sahih (a collection of authentic hadiths not included in Sahih Bukhari and Sahih Muslim). In another hadith, the Prophet ﷺ said: "Two hungry wolves set loose in a flock of sheep are not more destructive than a man’s greed for wealth and status is to his religion." Many members of these organisations have been ensnared by the temptation of wealth. Some Hizbees in the West, as reported by reliable sources, have built lavish villas in certain countries using vast sums collected under the guise of Da'wah and masjid construction.