The ruling on repeating the congregational prayer in the same mosque.

The Shaykh : It is reported in "Musannaf Ibn Abi Shaybah," narrated by al-Hasan al-Basri (may Allah have mercy on him), that he said: "When the Companions of the Prophet (peace and blessings be upon him) entered the mosque and found that the imam had already prayed, they prayed individually." The Imam al-Shafi'i (may Allah have mercy on him) referred to this narration; he elaborated on this issue in a manner we rarely find in any other book by the early scholars. He said in the first volume of his book "Al-Umm": "If a group of people from the mosque enter and find that the imam has already prayed, they should pray individually. If they pray in congregation, their prayer is valid, but I dislike it; because it was not the practice of the Salaf, and they were capable of gathering for a second prayer, but they did not do so; because they disliked gathering in a mosque twice." This general report from al-Hasan al-Basri regarding the noble Companions, that they did not repeat the congregational prayer in the mosque, gives us a picture of the life they lived in their mosques regarding congregational prayer. It shows that they were keen to maintain the first congregation. If they missed it for some excuse, let alone without an excuse, they would pray individually.
This is what is indicated by the marfu' hadiths of the Prophet (peace and blessings be upon him), though with some degree of deduction and reflection. Among them is the hadith of Abu Hurayrah (may Allah be pleased with him), which al-Bukhari and Muslim included in their "Sahih"s. He said: The Messenger of Allah (peace and blessings be upon him) said: — meaning the 'Isha' prayer.
This hadith contains a clear indication of the prohibition of missing the congregational prayer; because the Prophet (peace and blessings be upon him) intended to burn the houses of those who missed it. This is clear, and we have no further discussion on it. The discussion is about what we are currently addressing, which is repeating the congregational prayer. What is the connection between this hadith and the non-prescription of repeating the congregational prayer?
Let us imagine the actual situation today in many of the Muslims' mosques, with the repetition and multiplication of congregations. Which congregation would this explicit threat in this hadith fall upon, if we assume there are many congregations? The Messenger (peace and blessings be upon him) says: . If the Messenger (peace be upon him) actually carried out the burning and went to the houses of those who missed the congregation, and intended to burn them, what would this be, O Messenger of Allah? You are late for the congregational prayer. No, O Messenger of Allah; we are praying with the second congregation, with the third congregation, with the fiftieth congregation. Would the Messenger's argument then be valid against these latecomers, or is the matter the opposite?
If we observe this, we understand that this Prophetic argument would not be valid against those who miss the congregational prayer unless we keep in mind that truth which al-Hasan al-Basri first informed us of, and which the Imam al-Shafi'i supported in his previous statement just now. Otherwise, the Messenger's argument would be invalidated — and may that be far from us! — by someone saying: O Messenger of Allah, if we missed the prayer with you, we will pray, for example, with Mu'adh in his mosque, we will pray with Ubayy, we will pray with so-and-so, assuming they were repeating the congregation in the mosque as is the case today in large and small mosques. Or it could be said that the Messenger (peace and blessings be upon him) says to them: It is true that there are many congregations; but what concerns me is the first congregation among all the congregations. This is something someone could also say. Whether it is the first possibility or the second, the argument stands that when a Muslim hears the call of Allah saying: "Hayya 'ala al-salah, hayya 'ala al-falah," it means the first congregation; because the Messenger (may the prayers and peace of Allah be upon him) intended to burn the houses of those who missed it.
Therefore, the first congregation is the one whose attendance is obligatory, and not the other congregations that follow it, even if we hypothetically concede that they are permissible. But may we be far from imagining this. The first congregation is obligatory, and the congregations after it are permissible; these are two opposites that cannot coexist; because saying that the congregations following the first are permissible contradicts saying that the first congregation is obligatory; because believing in the legitimacy of the second congregation and those after it leads — as they say today — automatically to being lax about the first congregation. The greatest example of this, in terms of reality and transmission, is that the reality today is that Muslims do not miss the Friday prayer. Whoever among them intends to pray the Friday prayer does not miss it. Why? Because it has settled in his mind and he believes in his knowledge that there is no Friday prayer after the first Friday prayer. Therefore, he is keen, even if he is lax about the five daily prayers, to not miss the Friday prayer at all; because there is nothing in himself that would lead him to be negligent about the Friday prayer; because he knows that there is no Friday prayer except one.
This is evidence from the reality that shows us the effect of a wrong opinion on its holder. When the permissibility of the second congregation and those after it became established in the opinion of many people, it turned them away from caring to pray with the first congregation.
Whereas, when such a mistake did not become established in their minds regarding the Friday prayer, they did not have this wrong effect; so all of them pray the Friday prayer at its time. This is from the perspective of reality.