What is the ruling on performing the Zuhr prayer after the Friday prayer?

The questioner : I would like to ask a question; I read something in "Al-Liwaa' Newspaper" which was published by men... You may have read it. This man, I used to pray behind him on Friday. It was the first time I entered the mosque because it was written on it... So I entered... After the Friday prayer, he stood up for prayer, so I asked what prayer it was? They said: The Zuhr prayer. So I left based on this, and I did not know how the Zuhr prayer is... on Friday; so I want to know, meaning... and what innovation is this?

The Shaykh : Who is this man you pray behind?

The questioner : ... .

The Shaykh : You say: I read in "Al-Liwaa' Newspaper"?

Another questioner : No, I read his opinion; meaning, in an opinion like this, you may have read it.

The Shaykh : Do you mean Dr. Sittiyah?

Another questioner : Yes.

The Shaykh : Did he lead the prayer as an imam?

Another questioner : He led the prayer as an imam on Friday... he delivered the sermon and led the people in the Friday prayer, and after that the mu'adhdhin called the adhan...

The questioner : The Dar al-Hadith and Fiqh Mosque in "Al-Wuhda," it is... "Adil al-Sharif."

The Shaykh : It is "Adil al-Sharif," yes, is he the imam there?

The questioner : In the mosque...

The Shaykh : ... This Shaybah, this hatred from the Kamin camp, stems from there.

Another questioner : Yes.

The Shaykh : Yes, so what is your question now?

The questioner : Clarifying this Zuhr prayer after the Friday prayer?

The Shaykh : The Zuhr prayer - may Allah reward you - after the Friday prayer has no basis in Islam; rather, it is one of the most severe abominations in Islam; because it contradicts the clear text of the Qur'an; namely His saying - Blessed and Exalted is He - : , so this verse breaks the backs of these innovators and those who are fanatical about the school of thought they call the Shafi'i school, and the Shafi'i school does not approve of making the Zuhr prayer another obligatory prayer that is performed in every mosque where the Friday prayer is performed, given that there are other imams who do not say that it is permissible to perform the Zuhr prayer after the Friday prayer at all, and this is the decisive text before you in the previous verse: .
The verse is first a clear text in invalidating an obligatory prayer after the previous obligatory prayer, which is the Friday prayer, and it contains a subtle indication of his saying - peace and blessings be upon him - : , so he says: , it does not mean do not pray the recommended practice, but it means do not pray another obligatory prayer after the obligatory one; because the obligatory prayer is prayed in the mosque by the text of this hadith: . So how can this written prayer, which is Zuhr after the obligatory one, be a written prayer when Allah says in the clear text of this verse, when you have completed the first written prayer, which is the Friday prayer ; do you see? Therefore, performing what is called the obligatory Zuhr prayer after the obligatory Friday prayer is contrary to the Qur'anic text; besides being contrary to the practice of the Muslims throughout the centuries and ages; for we do not know, especially in the three centuries attested to as the best, that they prayed two obligatory prayers in one mosque, the Friday prayer and the Zuhr prayer after it.
Then, some of the justifications that those who pray this alleged obligatory Zuhr prayer after the Friday prayer cling to are an argument against them, because when we ask them: Why do you pray Zuhr after the Friday prayer? They say: Because we doubt the validity of the Friday prayer. And when we ask them: Why do you doubt the validity of the Friday prayer? They bring conditions which, as he - peace and blessings be upon him - said: ; they say - for example - : It is not permissible to have multiple Friday prayers in the same town. We say: What is your evidence? There is no evidence at all in the non-permissibility; especially when they mean by non-permissibility a condition for the validity of the Friday prayer that it not be multiple, where is this evidence that indicates the conditionality? They say: The Prophet - peace and blessings be upon him - did not pray in Medina except in his mosque, as for this, we say to them: You spoke the truth, but you did not hit the mark. You spoke the truth and did not hit the mark; why? Because the Messenger - peace and blessings be upon him - just as he did not pray the Friday prayer except in one place, one mosque; so it is the same case with the Eid prayer, he did not pray except in one place, in one prayer ground; so what made you say that the non-multiplicity is a condition in the Friday prayer and you do not say that the non-multiplicity is a condition in the Eid prayer, and the evidence is one, which is the action of the Messenger - peace and blessings be upon him - ? He prayed one congregation in the Friday prayer, and he prayed one congregation in the Eid prayer, how did this become a condition and this did not become a condition? Contradiction and inconsistency, and this is the nature of false speech, it repels some of itself and strikes some of itself.
Then, if the Messenger - peace and blessings be upon him - did this and that, he did not pray the Friday prayer or the Eid prayer except in one place; this only indicates that this is the best, not that it is a condition; because the action does not indicate conditionality, the command does not indicate conditionality, the command of the Messenger which it is not permissible to contradict does not indicate conditionality; so what about his action?! But his action indicates that this is undoubtedly the best, and all the scholars agree that the congregational prayer, besides the Friday prayer, the more the worshippers in it, the better it is with Allah - Mighty and Majestic - ; this is a matter of no doubt; therefore, we say that the Muslims gathering in one mosque is undoubtedly better, but we do not impose that on them, besides making it a condition for them for the validity of the Friday prayer; because we say: There is nothing that obligates us to impose that on them, besides making it a condition for them, and I think you distinguish with me between imposition and condition; because what is known among the jurists: "Every condition is an obligation, but not every obligation is a condition"; so when I say: It is not established there for the obligation of non-multiplicity, besides establishing the conditionality of non-multiplicity, but the virtue of non-multiplicity is established because the Messenger - peace and blessings be upon him - did not multiply, and the people of the highlands - meaning the outskirts of Medina - used to come down on Friday and pray behind the Prophet - peace and blessings be upon him - .
Rather, we say this same thing about the congregational prayer; so it should not be that the mosques in which the congregational prayer is held are multiplied such that the people of the neighborhood are scattered in many mosques, so one mosque - for example - completes a row or does not complete it, while if there is one mosque - for example - or two mosques that accommodate the people of the neighborhood, it is better that they gather in the congregational prayer and not scatter; because scattering is weakness, as you know, and gathering is strength, and it is the most beloved to Allah - Blessed and Exalted is He - as He said: .
We say to these people: Why do you repeat the Zuhr prayer after the Friday prayer? They say because we doubt the validity. Why did you doubt? Because the unification of the Friday prayer is necessary, we said that the evidence for the conditionality of this unification has not been established, but only for the superiority; nevertheless, when you doubt the validity of the Friday prayer, do you think this prayer is valid? We ask them: Is it permissible to enter the prayer while doubting that it is valid for one reason or more, for example, doubting whether he is in a state of ritual purity or not; do you think his prayer is valid? He says: Allah is the Greatest while he is doubting; is he in a state of ritual purity or not?
There is no doubt, by the agreement of the scholars, that this prayer is rejected; why? Because he is doubting a condition of the conditions of the prayer, a condition of the validity of the prayer; so this prayer is not valid; so why do you pray the Friday prayer while you are doubting its prayer, its validity? If they say: No, we do not doubt. We say that this prayer is valid; the question returns: Why do you repeat the Zuhr? They say: It is more cautious. Some answer like this; we say: Where did you get this more cautious from, and all the righteous predecessors did not pray this prayer, even though the times have changed, and the Fridays and the congregational mosques have multiplied?
In summary: Some of the later scholars — even among the Shafi'is — found the right path and authored some treatises on the prohibition of performing the Zuhr prayer after Jumu'ah; because the Jumu'ah prayer is valid one hundred percent, and because any condition required for the validity of congregational prayer, other than the condition of the congregation itself, is not valid. And it is sufficient for you to consider His saying — the Exalted — in the previous verse: . So if they prayed the Jumu'ah prayer in congregation, their prayer is valid, and nothing else is ever required in it.
Other than that?