What is the ruling on one who prays the Zuhr prayer after Jumu'ah?

The questioner : I prayed Jumu'ah at my house, and after the Jumu'ah prayer, I saw that the prayer was established and they prayed four rak'ahs of Zuhr; so what is the ruling of the Shari'ah regarding that?

The Shaykh : This issue, have we not clarified and explained what we concluded from it?!
...

Another questioner : First time.

The Shaykh : I mean, is he Saudi?

Another questioner : No.

The Shaykh : He is not Saudi.

Another questioner : No, he is not Saudi.

The Shaykh : Okay; my brother, Allah the Exalted said in the clear text of the Noble Qur'an: , so this prayer that is prayed after Jumu'ah has no basis in the Book of Allah or in the hadith of the Messenger of Allah (peace and blessings be upon him); rather, it is the opinion of some of the past imams, which we respect for them because they said it based on their independent legal reasoning (ijtihad), but this ijtihad has nothing to support it or corroborate it from the Book of Allah or from the hadith of the Messenger of Allah (peace and blessings be upon him). That ijtihad arose from some conditions that they also stated based on their own ijtihad, and these conditions also have no validity in the Book or in the Sunnah; therefore, repeating the Zuhr prayer after the Jumu'ah prayer has no justification whatsoever, especially after the clear text of this verse: .
Among the conditions that were stated is that it is not permissible to have multiple Jumu'ah prayers in one town, and that if the Jumu'ah prayer is multiplied in one town, the prayer in which the imam entered before all the other imams is the valid prayer, and this imam does not repeat the prayer as Zuhr, while the remaining imams must repeat it. But this is imagination, especially in that time when the facilitating means that bring the far near did not exist; therefore, they knew that it was not possible to know who was earlier and who was later, so they derived a branch and said: Since it is not possible to know who was earlier and who was later in the entry into the prayer with the takbir of entry, then every imam who prayed the Jumu'ah prayer must repeat it as Zuhr as a precaution.
But this statement contradicts what these same distinguished scholars, these imams who want to repeat the Zuhr prayer after the Jumu'ah prayer, establish. These scholars, these imams who want to repeat the Zuhr prayer after the Jumu'ah prayer, are in one of two states when one of them enters the prayer: either he knows that this prayer is valid or that it is invalid. If it is said to be valid, it requires that he knows that he is the one who entered before everyone, as we said, and this is impossible.
So when he says "Allahu Akbar" while entering the prayer, he enters it while doubting whether this prayer is valid or not, and they establish that whoever enters the prayer while doubting its validity, his prayer is invalid and has no validity; therefore, there is no justification whatsoever for repeating the Jumu'ah prayer, or the Zuhr prayer after Jumu'ah, because there is no evidence for it in the Book and the Sunnah, as we mentioned, and because the precaution they imposed is an invalid precaution.
And this reminds me of another matter I will mention so that we may know the blessing of Allah upon us, the people of the Sunnah, whom Allah has guided to act according to the Book and the Sunnah and not to be fanatical toward any of the imams; otherwise, one would be forced to contradict oneself in his religion. The example I want to mention is: It was decreed for me to travel to some of the foreign disbelieving countries, such as, for example, Britain. We found there Islamic communities, and I do not say migrants, as we said earlier, and most of them are from the Indians or Pakistanis. They bought or rented houses from the British houses and converted them into prayer halls, so they established in them not only the five daily prayers, but also the Jumu'ah prayer. So I said to myself and with my own words: . These Hanafi Muslims were forced to become people of the Sunnah against their will; that is because in the Hanafi school of jurisprudence, the Jumu'ah prayer is not valid except with the permission of the ruler, and the ruler must be Muslim.
And glory be to Allah! This is the case of every opinion that is not supported by the Book and the Sunnah: its error is revealed with time. The old Hanafi scholars imposed this condition that the Jumu'ah prayer is not valid except with the permission of the sultan. Then days came when the sultan and his sultanate fell, and small states rose, so they came down from their high throne of their noble condition that the sultan must be required. They said it is sufficient that there is a judge who rules by the Shari'ah, and this judge permits the establishment of the Jumu'ah prayer, so the Jumu'ah prayer becomes valid. Then days came, unfortunately, when the judge was not able to rule by what Allah has revealed; so what did they say? They said: It is fine, and it is sufficient that there is a Muslim judge, even if he is not able to establish the Shari'ah and the limits of the Muslims, if he could, he would establish them. So the issue became what? Formalistic.
Okay; where is this formalistic judge in Britain? A land of disbelief, so the prayer is not valid there, even with this continuous descent, era after era, the prayer is not valid; because the ruler there is a disbeliever. But if we return to the origin of Islam: , it did not say a Muslim sultan, a Muslim judge able to rule, or not able, no problem, but if he is able, he rules, and so on.
, so these fanatics returned to the true religion in this obligation; because they were not able to establish these rulings that were stated based on ijtihad that was not supported by the Book or by the Sunnah.
And I say finally: .

The questioner : O Shaykh.

The Shaykh: Go ahead.