The Question: Is this work permissible, or does it constitute innovation, misguidance or even a form of religious transgression (tāghūt)? We seek clarification

Additionally, we request your opinion on the organisation's slogan, which includes the phrase "Ēmān is Yemeni, and wisdom is Yemeni," as well as the introduction in its booklet, which cites the Qur'ānic Āyāh: "Whoever is given wisdom has indeed been granted abundant good." [2:269] And the ḥadīth: "Ēmān is Yemeni, and wisdom is Yemeni." Is there any objection to using these references in this context? Benefit us may Allāh reward you with good. Sheikh Albāni: Any organisation founded upon the principles of sound Islam—deriving its rulings from the Qur'ān, the Sunnah of the Messenger of Allāh, and the methodology of the righteous predecessors—cannot be condemned or accused of Hizbiyyah. This is because such efforts fall under the general guidance of Allāh’s command: "Cooperate in righteousness and piety." [5:2] Collaboration in good is a principle in Islam, though its methods may vary from time to time, place to place, and society to society. Therefore, to accuse an organisation based on these foundations of Hizbiyyah or innovation is unfounded as it contradicts established scholarly principles in terms of differentiating between a blameworthy innovation—generally classified as misguidance—and a commendable new initiative (Sunnah Ḥasanah), which refers to beneficial practices that align with Islamic teachings. If a means enables Muslims to achieve a legitimate and intended objective, then such organisations in our time are no different from other modern methods introduced to facilitate lawful goals for Muslims. For instance, our current session, in which we use various types of recording devices, falls into this category—these are tools that have been invented, and if they are used to fulfill a legitimate purpose, then their use is permissible. Otherwise, they are not. The same applies to modern modes of transportation, such as cars and airplanes. They are also means, and if they serve lawful purposes, then their use is permissible; otherwise, they are not. This is my first point. Secondly, based on what I have heard about the organisation’s methodology, I find its system to be more theoretical than practical. It seems overly broad in its scope and objectives, making its implementation difficult. Therefore, I suggest narrowing its focus so that the organisation’s methodology becomes more practical and feasible. Thirdly—and perhaps finally—if this organisation operates on a partnership basis, the question arises: Where is the collected money kept and secured? This is an important matter that requires clarification. Perhaps you can provide me with an answer. Representative: It has been mentioned that the Ministry of Social Affairs requires an account to be opened in a bank, and the organisation deposits some funds into a current account, avoiding interest-bearing accounts. Additionally, some funds are disbursed immediately to beneficiaries as needed. Sheikh Albani: This alone is enough to undermine the entire project. If it is not possible to establish a financial system free from dealings with interest-based banks, then in my view, the project should be abandoned altogether. As a saying from Syria goes: "Declare it bankrupt!" Unfortunately, all charity organisations today are forced to deposit their funds in banks due to prevailing governmental regulations that do not adhere to divine law. Some organisations attempt to be cautious, as you have mentioned, but from a practical standpoint, they have no choice but to keep their money in the bank to safeguard it. This issue ultimately reflects the broader reality that Muslims today do not embody the unity that the Prophet ﷺ described when he likened them to a single body, where if one part suffers, the rest of the body responds with fever and sleeplessness.