The Shaykh mentioned the consensus of the Imams on the non-prescription of repeating the congregational prayer in a single mosque that has a regular imam and a regular mu'adhdhin?
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The Shaykh : From this, the four Imams agreed on the non-prescription of the second congregation: Abu Hanifah, Malik, al-Shafi'i, and Ahmad in a narration from him. They all agreed that the second congregation is not prescribed. The Hanafis term it "disliked," but they mean "disliked to the extent of prohibition." However, they specified, particularly Imam al-Shafi'i, that the mosque in which repeating the congregation is disliked is the one that has a regular imam and a regular mu'adhdhin, because the presence of these two attributes in the mosque is what gathers the Muslims in that mosque: the imam and the mu'adhdhin. As for a mosque on the side of the road that has no mu'adhdhin calling them and no imam gathering them, repeating the congregation is not disliked in that mosque. The difference is very clear, and it is what these scholars and jurists aimed at. That is because repeating the congregation in a mosque with a regular imam and a regular mu'adhdhin results in splitting the congregation. And the congregational prayer was not named "congregational" except for the purpose of gathering. So any action that opposes the purpose of the legislation of the congregation, which is splitting the gathering, is naturally contrary to the Shari'ah. Therefore, it is not prescribed to adopt any cause or means that leads to splitting the first congregation.
As for the mosque that has no regular imam and no regular mu'adhdhin, there is no congregation to be split. On the contrary, there are congregations that gather people. For example, a family in a house where some of them pray in congregation, while others are busy or absent, and then they return to the house and pray a second congregation. No one says that this is disliked, because it does not lead to splitting a regular congregation.
Therefore, those scholars said that this ruling regarding the dislike of repeating the congregation is specific to the mosque that has a regular imam and a regular mu'adhdhin.
So, when we hear the hadiths that explain that the congregational prayer is twenty-seven degrees better than the prayer of an individual, we should not understand the word "congregation", or more precisely, we should not understand that the "al" in "congregation" indicates generality and comprehensiveness. Rather, it indicates the definite article of reference. We say that the congregational prayer is the first congregation, and by the previous condition, it is a congregation that does not encroach upon the regular congregation. So the congregational prayer is the first congregation. Thus, the "al" here does not indicate generality and comprehensiveness, but rather reference.
Because of this hadith and similar ones, we say that the texts of the Shari'ah and the sayings of the Messenger (peace and blessings be upon him) must be interpreted in light of reality and the noble Prophetic life.
As for the mosque that has no regular imam and no regular mu'adhdhin, there is no congregation to be split. On the contrary, there are congregations that gather people. For example, a family in a house where some of them pray in congregation, while others are busy or absent, and then they return to the house and pray a second congregation. No one says that this is disliked, because it does not lead to splitting a regular congregation.
Therefore, those scholars said that this ruling regarding the dislike of repeating the congregation is specific to the mosque that has a regular imam and a regular mu'adhdhin.
So, when we hear the hadiths that explain that the congregational prayer is twenty-seven degrees better than the prayer of an individual, we should not understand the word "congregation", or more precisely, we should not understand that the "al" in "congregation" indicates generality and comprehensiveness. Rather, it indicates the definite article of reference. We say that the congregational prayer is the first congregation, and by the previous condition, it is a congregation that does not encroach upon the regular congregation. So the congregational prayer is the first congregation. Thus, the "al" here does not indicate generality and comprehensiveness, but rather reference.
Because of this hadith and similar ones, we say that the texts of the Shari'ah and the sayings of the Messenger (peace and blessings be upon him) must be interpreted in light of reality and the noble Prophetic life.