What is the ruling on the second congregation in a mosque that has a regular mu'adhdhin and a regular imam?

The questioner : Yes, regarding the second congregation in a mosque that has a regular mu'adhdhin and a regular imam, what is the position on it?

The Shaykh : The position I prefer regarding repeating the congregation in a mosque that has neither a regular imam nor a regular mu'adhdhin is that it is disliked and not prescribed. That is, if the matter is between holding this congregation and praying alone, then praying alone is more prescribed and better. The reason for this goes back to two or more matters. The first is that it is established in many hadiths, as is well known, that the Prophet (peace and blessings be upon him) used to encourage prayer in congregation and threaten those who neglected it or were lax in attending it. His saying (peace be upon him): to the end of the hadith, is sufficient in this regard. The Messenger (peace be upon him) intended to burn the houses of those who lagged behind while they were in their houses. This is evidence for two things. The first thing is that prayer in congregation is an obligation... like the prayer itself. This is indicated by His saying (Blessed and Exalted is He): as Ibn al-Qayyim al-Jawziyyah explained in his book on prayer. The second thing taken from this hadith is that those who lagged behind in prayer in congregation at that time did not have it known that another congregation was prescribed for them, so that if they missed the first, they could make it up with the second, and that they would have a legal excuse for doing so. Because it would have been possible for those threatened with burning to say: "O Messenger of Allah, if we are late for this prayer, we have the opportunity to make up what we missed by praying with the second congregation." And there is no doubt that this would not have occurred to any of them, because they knew that there was no second congregation held in the time of the Prophet (peace and blessings be upon him), especially in his mosque (peace be upon him). Therefore, it is reported in "Musannaf Ibn Abi Shaybah" from al-Hasan al-Basri: "That the Companions, when they missed the prayer with the congregation, would enter the mosque and pray individually." Imam al-Shafi'i adopted this athar in his book "Al-Umm" without referring to its source or that its narrator was al-Hasan al-Basri. He said, in his exact wording or close to it: "And if a group enters the mosque and finds that the imam has already prayed, they pray individually. And if they pray in congregation, it suffices them, but I dislike it for them because it was not the practice of the Salaf. And we have known that some of the Companions of the Prophet (peace and blessings be upon him) missed the prayer with the congregation and prayed individually."
Imam al-Shafi'i said, in his juristic insight: "And they were able to gather again, but they did not do so because they disliked gathering in the mosque twice." Therefore, based on this hadith and this athar, the school of the majority of scholars, as mentioned by Imam al-Shafi'i in "Al-Umm," was that it is disliked, especially the Hanafis, who stated it in the texts of their books, saying: "It is disliked to repeat the congregation in the mosques." Then, in the commentaries and marginal notes, as is their custom, they clarified the intended meaning of "mosques," and that what is meant by them are mosques that do not have a regular imam and a regular mu'adhdhin. The dislike, when stated generally by the Hanafis, intends prohibition. Then some of their commentators, especially Ibn 'Abidin, their last jurist, mentioned in his marginal note: "That one of the wisdoms of the non-prescription of the second congregation is that it divides the first congregation." This is an observed matter in all mosques where the congregation is repeated, because these congregations are held at the expense of the first congregation. If one imagined the attendance of these laggards from the first congregation in the first congregation, their number would undoubtedly be greater and their reward greater. So when the permissibility of such a second congregation, and those after it, took root in their minds, the first congregation decreased, and consequently its reward decreased. And I think, as I recall,The Shaykh : Mahmoud Khatib al-Sibaki, a son of your country, in some of his books, regarding the non-prescription of the second congregation, cites the Prophet's (peace be upon him) preservation of the unity of the imam in the prayer of fear, in which what is not permitted in the prayer of safety is permitted. The researcher observes in all the prayers, or in all the characteristics established from the Prophet (peace and blessings be upon him) in the prayer of fear, that he was extremely careful to preserve the unity of the imam. Al-Sibaki says: "This is in the case of fear, so what about in the case of safety?" How is it permissible to overrule the regular imam, so that a second and third imam steps forward to pray with the people and divide the congregation of the first imam? This is what comes to my mind at this moment as an answer to this question.