The Shaykh’s mention of the correct stance regarding gatherings for dhikr.

The Shaykh: So I want to draw your attentionThe questioner : and others as well; because this is a problem that exists today.
Gatherings for dhikr, like any act of worship, are not to be condemned absolutely, nor are they to be approved absolutely. The correct approach is to approve from gatherings for dhikr, gatherings for worship, acts of obedience, and prayers, that which conforms to the Shari'ah. Not every prayer is an act of worship, and likewise, not every dhikr is an act of worship. This criterion is obligatory for the Muslim to memorize in all acts of worship prescribed by the Shari'ah; otherwise, the prescribed will become mixed with the non-prescribed for him. What Ibn Mas'ud condemned in those gatherings—I may have explained that in the previous session or in the sessions before it when I mentioned the story of Ibn Mas'ud—was not because it was mere dhikr, but because he surrounded this dhikr with things that are not of the Sunnah in any way. Does it occur to anyone that Ibn Mas'ud did not know the virtue of dhikr and gatherings for dhikr? That is impossible.
So it was uponThe questioner : to ask: What is the secret? What is the reason for Ibn Mas'ud’s condemnation of those gatherings and those circles? If I have not clarified that on some occasions.
I am saying now a brief word: There is a gathering for the dhikr of Allah (Mighty and Majestic), or a gathering for sending blessings upon the Prophet (peace and blessings be upon him). And we are not lacking another innovation that I am innovating in speech and warning, nor am I innovating it in action and knowledge. There is a third innovation; and that is a gathering for prayer to Allah (the Exalted). In a gathering for the dhikr of Allah, in a gathering for sending blessings upon the Messenger of Allah, and in a gathering for congregating in prayer to Allah (the Exalted); we gather at a time between Maghrib and 'Isha, for example, and we pray two rak'ahs to Allah (the Exalted) in congregation. Have you heard of this dhikr? You have not heard of it! What would be the stance of the scholars of the Muslims and the students of knowledge among them if a person came up with this innovation in his mind? What makes this innovation a misguiding innovation? Praying two rak'ahs to Allah (Mighty and Majestic), and the matter is as He (peace be upon him) said truly: , then he (peace and blessings be upon him) said: ; so instead of each of us praying alone, we pray two rak'ahs to Allah (Mighty and Majestic) at a permissible time that is not disliked, between Maghrib and 'Isha, we choose the appropriate time, we pray two rak'ahs to Allah in congregation; is there anyone who condemns it? As for those who know the guidance of the Messenger and his Sunnah, they say: This is condemned. Why is it condemned? Because it is prayer to Allah (Mighty and Majestic)? No, because what has been surrounded this prayer is what Allah has not prescribed on the tongue of His Messenger (peace and blessings be upon him and his family). This example alone is sufficient for me now from lengthening the speech on any gathering for dhikr and any gathering for sending blessings upon the Prophet (peace and blessings be upon him and his family); because it is a gathering for prayer to Allah in congregation; on the surface, if it is not better than those gatherings, it does not fall short of them in virtue, so what prevented this and prescribed that? The answer is with the scholars and jurists.
And peace be upon you and the mercy of Allah.