BENEFIT 368: Citing GENERAL evidences out of context

Some may reference general evidence promoting cooperation in good deeds, caring for orphans, constructing and maintaining masājid, and other charitable acts as justification for establishing charity organisations and running fundraising campaigns under them. Abul Husayn Al-Indonusi stated in his treatise 'Charity organisations: A Movement Without Blessing': "When citing general evidences, it is necessary to ensure that they align with the practice of the Salaf; otherwise, many newly introduced matters in religion would fall under these general evidences, despite their lack of precedent. This is why Imam Ash-Shatibi stated in Al-Muwafaqat (3/56): "Every Shar’i evidence falls into one of three categories: 1. It was consistently or predominantly practiced by the Salaf—such instances can be used as evidence and is to be followed, as it represents the established Sunnah and the straight path. 2. It was practiced only occasionally or in specific circumstances, while something else was consistently preferred—what was predominantly practiced is the established Sunnah, whereas the infrequent practice requires scrutiny. The consistent practice of the Salaf in preferring an alternative must be for a legitimate reason, whether explicit or implicit. 3. There is no evidence that the Salaf acted upon it at all—this case is even more severe than the previous one. Any claim that such an evidence supports a given practice is incorrect, as if it were truly valid, the Companions and their successors would not have overlooked it. If their practice contradicts this later understanding, then it is invalid to act upon it. Any practice not observed by the Salaf is in opposition to their consensus, and anyone who contradicts their consensus is in error. The Muslim Ummah does not unanimously agree upon misguidance; thus, whatever they practiced or abandoned is the true Sunnah and the recognised guidance. There is only right and wrong—whoever opposes the Salaf is in error, and this is sufficient as a principle." [slightly paraphrased] Do you find that such Jam'iyyaat were consistently or predominantly practiced by the Salaf? Or did they exist in any form at all? Or was there no precedent for them among the Salaf? Beware, beware of contradicting the Salaf! If there were any virtue in such practices, the Salaf would have been the most deserving of it. Allāh the Almighty states: "And whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers – We will turn him to what he has chosen and burn him in Hell – and what an evil destination!" [An-Nisa: 115] "So if they believe in the same as you believe in, then they have been rightly guided; but if they turn away, then they are only in dissension. So Allāh will suffice you against them, and He is the Hearing, the Knowing." [Al-Baqarah: 137] Cooperation in righteousness and piety is indeed legislated by the Qur'ān, Sunnah, and the consensus and practice of the Salaf. However, establishing cooperation in this particular manner and form has no basis in the Qur’ān, Sunnah, the practice of the Salaf, nor is it recognised in the historical records of Muslims." (End quote) What further clarifies the matter and dispels any confusion is the fact that the basis of these Jam'iyyaat existed during the time of the Prophet ﷺ, yet there was no obstacle preventing their establishment. Thus, for them to be initiated after his time constitutes an innovation!