But I’ve recently been “rebutted” by one of my brothers who sent the following ahadith as “proof” that congregational dhikr is accepted & encouraged:
Hadith Qudsi: “Those that remember Me in their heart, I remember them in My heart; and those that remember Me in a gathering, I remember them (i.e. make mention of them) in a gathering better than theirs. (This can include recitation of Quran, Durood (Salat-o-Salaam) and other Dhiker Allah)
In Bukhari and Muslim: The Prophet (Peace be upon him) said that Allah has angels roaming the roads to find the people of dhikr, i.e. those who say La ltaha ltiabah and similar expressions, and when they find a group of people (Qaom) reciting dhikr, they call each other and encompass them in layers until the first heaven — the location of which is in Allah’s knowledge. (This is to say, an unlimited number of angels are going to be over that group).
Ibn ‘Umar reported that the Prophet (Peace be upon him) said: “When you pass by the gardens of Paradise, avail yourselves of them.” The Companions asked: “What are the gardens of Paradise, 0 Messenger of Allah?” He replied: “The circles of dhikr. There are roaming angels of Allah who go about looking for the circles of dhikr, and when they rind them they surround them closely.” Tirmidhi narrated it (Hasan Gharib) and Ahmad.
It is congregational dikr bidah or not?
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The innovated congregational Thikr is the one that is done together and on one voice and the same words as in the case after prayers.
The hadeeths you mentioned are about any circle of knowledge that people gather and listen in it to a scholar or a student of knowledge giving a lecture. Therefore, there is no comparison between what the innovators are doing and what the hadeeth is about.
Our argument with them is: have you seen the Prophet salla Allahu alaihi wa sallam or his companions ever doing what you are doing after every prayer? If not, then this means that you know more than him and his companions.