What is the ruling on citing the hadith: (Whoever gives charity to this one) as evidence for the permissibility of a second congregation in the mosque?

The questioner : Shaykh, what is the difference in his saying (peace and blessings be upon him): ?

The Shaykh : Yes, we have mentioned this repeatedly and often, and the hadith in this matter has a long tail, but now if a group enters and finds that the prayer has ended, and one of them leads them, and the others follow him; who is the one giving charity to whom among these people?!

The questioner : All of them.

The Shaykh : And the hadith there is likewise?

The questioner: No.

The Shaykh : So it is not correct to cite the hadith in this case. This is the summary of the speech. As for the details, it requires a long lecture, and there are some tapes available.

The questioner : ... taking from the beard, we say ... is this not from this category?

The Shaykh : No, it is not.

The questioner : ... the named beard.

The Shaykh : We said just now (may Allah bless you) except for what is excluded. We did not say that it is not permissible to change the creation of Allah except for what is excluded. And we gave an example of that: plucking the armpit? Were you here or not? Okay; so now this is among the things that are excluded; because the practice of the Salaf does not mean it is contrary to the text. So there is an exception in the matter that we understand from the practice of the Salaf. I am giving you an example, and this encourages me to continue in my calling; and that is that we call to following the Book and the Sunnah and upon the methodology of the righteous Salaf; because if we leave this restriction, first we would contradict the Book and the Sunnah, and second we would be divided into many paths as came in the hadith: to the end of the hadith.
The point is: So why do I say: "and upon the methodology of the Salaf"?
Because we do not see it correct in any way to allow ... and everyone who interprets the Book and the Sunnah not as the righteous Salaf did. This is an example before us that I bring closer to you with a narrated example: It came in "Sahih al-Bukhari" from the hadith of Abdullah ibn Mas'ud (may Allah be pleased with him) who said: "The Messenger of Allah (peace and blessings be upon him) taught me the tashahhud, and my hands were between his hands: to the end of it. He said: And while he was among us, and while he was among us. When he died, we said: Peace be upon the Prophet." So what do we do? Or what should we do today? Do we say in the tashahhud as the majority of people say today: Peace be upon you, O Prophet; knowing that it is the teaching of the Messenger (peace be upon him)? Or do we say as Ibn Mas'ud said: When he died, we said: Peace be upon the Prophet? We do not say: Peace be upon you. Why? Even though it is the teaching of the Messenger, by the testimony of Ibn Mas'ud and others (also) from the Companions of the Messenger who narrated the tashahhud in the form of direct address: . We do not say now: ; why? Because the Companions received this teaching from their Prophet during his lifetime, and they learned from him that when he died, they should return to the form of absence and not to direct address, so they said: Peace be upon the Prophet. So if we had not followed the Salaf, we would have remained with the first teaching: . So the answer to your question entirely is of this nature. When we saw that the Salaf took this, we considered this taking like the taking of the nails and the armpits and the like of what is permissible.