There is a clear distinction between these individuals and those who engage in good intercession. These groups have dedicated themselves entirely to fundraising

In contrast, a person who truly desires to do good may engage in intercession for a charitable cause. If such a person intervenes, it remains within the scope of permissible good intercession. However, these organisations have turned into professional solicitors, persistently appealing to merchants—whether generous or reluctant. They have become adept at profiling wealthy individuals and assessing their financial status. Undoubtedly, this is forbidden, for Allāh has not obligated them to act in this manner. As for the construction of masaajid, righteous wealthy Muslims often contribute to this cause with minimal encouragement. Sometimes, they take the initiative themselves. Reflect upon the condition of Ahus-Sunnah: by Allah’s grace, they remain patient, self-reliant, adhere to the Sunnah, and abide by clear evidence. Allāh provides them with sustenance and the means to build madājid without resorting to these unethical methods. They avoid questionable and impermissible means of fundraising, all praise and thanks be to Allāh. To prevent falling into prohibited practices, many among Ahlus-Sunnah even refrain from certain forms of good intercession as a precautionary measure (1). This is an aspect of deep religious understanding. Ibn al-Qayyim (may Allāh have mercy on him) noted that blocking the means to corruption is one-fourth of the religion and one-fourth of legal obligations. He explained that Islamic law consists of commands and prohibitions: - Commands are either objectives in themselves or means to achieving objectives. - Prohibitions are either intrinsically harmful or means leading to harm. Thus, blocking corrupt means is a core principle of the religion. This is why Ahlus-Sunnah do not engage in mass fundraising campaigns in masajid, as the Hizbi groups do. Even those in need among them avoid such methods to distinguish themselves from the Hizbees (1). Nevertheless, good intercession remains valid and supported by religious texts, including the Āyah: "Nor do they encourage feeding the poor." [Al-Ma’un: 3] Our brother, Sheikh Abdulaziz ibn Rashid (may Allah grant him success), has authored a treatise on good intercession, explaining its nature and distinguishing it from forbidden begging. Additionally, Sheikh Muqbil Al-Wadi’ee (may Allāh have mercy on him) compiled a work titled 'The Condemnation of Begging', wherein he cited evidences supporting good intercession. All praise is due to Allah—His grace is evident, His blessings are abundant, and His guidance is clear. By Allah’s favour, Ahlus-Sunnah in Yemen remain distinguished, their call pure and untainted. Their adherence to the Sunnah brings great blessings, as the Prophet ﷺ said: "Whoever seeks to be self-sufficient, Allāh will enrich him. Whoever seeks patience, Allāh will grant him patience. No one has been given a gift better or more comprehensive than patience." He also said: "By Allāh, I do not fear poverty for you. Rather, I fear that the world will be opened up for you, as it was for those before you, and you will compete over it as they did, and it will destroy you as it destroyed them." And in another hadith: "Beware of the world and beware of women, for the first trial of the Children of Israel was through women." May Allāh protect us from trials, grant us sincerity in our actions, and keep us steadfast upon the truth. Source: https://t.me/qweasdzxcmnblkjpoik/3274 _ (1) Reflect on the following Fatwa https://t.me/almanhajussalafi/1342