How to reconcile the virtue of gathering for dhikr with the story of 'Abdullah ibn Mas'ud (may Allah be pleased with him) regarding his disapproval of the circles in the mosque?

The Shaykh : In my mind, one of the questioners had asked more than one question on a sheet of paper, so I answered one question or more, and another question remained. This question revolved around the story of 'Abdullah ibn Mas'ud, the story of 'Abdullah ibn Mas'ud in his disapproval of the people of the circles in the mosque who were counting their dhikr with pebbles. The questioner found this matter confusing; the story confused him. He mentioned some authentic hadiths in which the Prophet (peace and blessings be upon him) spoke well of the circles of dhikr, and in some hadiths: or as he (peace and blessings be upon him) said.
And likewise, another long hadith in "Sahih Muslim" that the angels descend from the sky seeking and inspecting the gatherings of dhikr, and they participate with the people of the gatherings of dhikr in the dhikr. Because of these hadiths, the story of 'Abdullah ibn Mas'ud that ... just now, became confusing. So I want to draw the attention of the questioner and others - as well -; because this is a problem that exists today. The gatherings of dhikr, like any act of worship, should not be rejected absolutely, nor approved absolutely. Rather, the correct approach is to approve from the gatherings of dhikr, and gatherings of worship, 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 rule must be preserved by the Muslim in all the legislated acts of worship, otherwise the prescribed will become mixed with the non-prescribed for him. What Ibn Mas'ud rejected from those gatherings, perhaps I explained that in the previous session or in the sessions before it when I mentioned the story of Ibn Mas'ud. It 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's mind that Ibn Mas'ud did not know the virtue of dhikr and the gatherings of dhikr? This is impossible.
So the questioner should ask: What is the secret? What is the reason for Ibn Mas'ud's rejection of those gatherings and those circles, if I did not clarify that in 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 do not lack another innovation that I am innovating in speech and warning, not in action and knowledge. There is a third innovation, which is a gathering for prayer to Allah (the Exalted). There is a gathering for the dhikr of Allah, and there is a gathering for sending blessings upon the Messenger of Allah, and there is 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? No! What would be the position of the scholars of the Muslims and the students of knowledge regarding it if a person thought of this innovation? 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 truthfully: , then he (peace and blessings be upon him) said: . So instead of each person praying alone, we pray two rak'ahs to Allah (Mighty and Majestic) at a permissible time, not a disliked time, between Maghrib and 'Isha. We choose the appropriate time, we pray two rak'ahs to Allah in congregation. Is there anyone who rejects it? As for those who know the guidance of the Messenger and his Sunnah, they say: This is rejected. Why is it rejected? Because it is prayer to Allah (Mighty and Majestic)? No, because what was not legislated by Allah on the tongue of His Messenger (peace and blessings be upon him) was added to this prayer.
This example alone is sufficient for me now from lengthening the speech about any gathering of dhikr and any gathering of sending blessings upon the Prophet (peace and blessings be upon him); because the gathering of prayer to Allah in congregation, apparently, if it is not better than those gatherings, it is not less than them in virtue. So what prevented this and legislated that? The answer is with the scholars and jurists.
And peace be upon you and the mercy of Allah.