BENEFIT 348: Charity organisation Vs. Cooperation in righteousness and piety(1)

Question: These days, some tribes or villages gather funds, particularly from expatriates, to allocate them for the benefit of their village or as they see fit. They establish committees with representatives from each tribe and name them after their respective tribe or village. Is this permissible? Sheikh Yahya ḥafidahullāh: They should avoid this practice. However, If an individual is in need and people come together to donate—whether for medical expenses, hosting a guest, covering wedding costs, or assisting someone struck by calamity—then there is no harm in such cooperation for good. In fact, they should be appreciated for it, as it demonstrates the unity, solidarity, and mutual support within the tribe. A tribe is considered a ‘ʿāqilah’—a responsible collective that pays blood money (diyyah) for accidental offenses and takes care of its members’ affairs. However, habitual reliance on these types of associations—whether teacher associations, tribal associations, or family associations—should be avoided. It is obligatory to stay away from such practices and to block the means to potential prohibitions, even if there are no elections involved or dealings with banks. One should not imitate such practices, as they may start small but could eventually lead to significant violations. Over time, people may become accustomed to engaging in organised associations that contradict Islamic teachings. By Allāh’s grace, people can manage their affairs as they did in the past. If there is a financial need—such as bringing water to the village by purchasing a water pump or setting up a well—then the village elder or tribal leader can simply instruct the people to contribute according to their means. Those who can afford more give more, and those who are less fortunate contribute what they can, while those who cannot afford anything are excused. Similarly, if they wish to build a masjid, they can follow the same approach, ensuring that contributions are made based on individual capacity. This method brings goodness and unity. If someone is afflicted with a calamity, encouraging people to support them is a noble act that brings about great benefit. This can all be achieved without the need for official charity organisations. What matters is taking practical steps to maintain social cohesion, foster compassion among community members, and promote mutual assistance—all without forming an association. Charity organisations are an innovation. During the time of the Prophet ﷺ, there were wealthy companions like ʿUthmān ibn ʿAffān and ʿAbdur-Raḥmān ibn ʿAwf, while many other companions were impoverished. Among them were the people of Ṣuffah, some of whom did not even have enough clothing to cover their private parts adequately, using only a single garment as both an upper and lower covering. Despite the presence of such conditions and needs, they did not establish charity organisations. Instead, the Prophet ﷺ encouraged direct aid for those in need. When the people of Muḍhar arrived in a state of extreme poverty—wearing tattered garments and carrying swords while barely clothed—the Prophet ﷺ stood up and urged the companions to help them. Likewise, when guests arrived, he encouraged hospitality, saying: "Who will host the guest of the Messenger of Allāh?" This was the approach endorsed by the Sunnah. Source: https://t.me/sh_yahia_duroos/8433 _ (1) We do not prohibit التعاون, we prohibit الإثم والعدوان! Sheikh Yahya said: "The difference between a group (جماعة) and a charity organisation (جمعية) is as follows: some claim that a charity organisation is merely a group that gathers together for cooperation. However, this is not the case. These so-called "charity organisations" mix their gatherings with sins and violations, which makes them a group engaged in wrongdoing. Therefore, such a group becomes involved in actions that contradict the proper Islamic conduct." https://t.me/almanhajussalafi/1379