If this was permitted for the ’Eid prayer due to necessity, then the same applies to the Jumu'ah prayer, as both share the rationale of hardship, necessity, and

Muwaffaq Ad-Deen Abu Muhammad Abdullah ibn Ahmad ibn Qudamah (may Allāh have mercy on him) stated in Al-Mughni (Vol. 2, p. 184), when commenting on the statement of Abul Qasim Al-Khiraqi (may Allāh have mercy on him): “If the city is large and requires multiple congregational masjids, then performing Jumu'ah prayer in all of them is permissible.” He elaborated: “In summary, if a city is so large that it is difficult for its people to gather in one masjid, and this is impractical due to the vastness of its regions or the insufficiency of a single masjid—such as in Baghdad, Isfahan, and other major cities—then it is permissible to establish Jumu'ah prayers in multiple masjids as needed. This is also the opinion of Ata’. Abu Yusuf permitted multiple Jumu'ah prayers in Baghdad but not elsewhere, arguing that legal punishments were enforced in two places in Baghdad, and Jumu'ah prayers should be performed wherever legal punishments are enforced. Based on his reasoning, if another city had two locations where legal punishments were enforced, it would also be permissible to hold Friday prayers in both. This was also the opinion of Ibn Al-Mubarak. However, Abu Hanifa, Malik, and Ash-Shafi’i (may Allāh have mercy on them) held that Jumu'ah prayers should not be conducted in multiple locations within the same city. They argued that the Prophet ﷺ performed Jumu'ah prayer in only one masjid, and the caliphs after him followed the same practice. Had multiple congregations been permissible, they would not have left other masjids unused for the Jumu'ah prayer. Ibn ’Umar (may Allāh be pleased with him) even stated: ‘The Friday prayer should only be held in the largest masjid where the Imam leads the prayer.’” Then, Muwaffaq Ad-Deen (may Allāh have mercy on him) stated: "Our evidence is that the Jumu'ah prayer is an act of worship that was legislated with the requirement of congregation and a sermon. Therefore, it is permissible to establish it in multiple locations when necessary, just as with the ’Eid prayer. It has been authentically reported that Ali (may Allāh be pleased with him) would go out to the open prayer area for the ’Eid prayer and appoint Abu Mas’ud Al-Badri to lead the prayer for those who were unable to attend. As for the fact that the Prophet ﷺ did not establish multiple Jumu'ah prayers, this was because there was no need for it, as his companions were keen to listen to his sermon and attend his congregation even if they lived far away. This was because he was the one conveying Allāh’s message and legislating religious rulings. However, when the need arose in large cities, multiple Jumu'ah prayers were held in different locations without objection, which led to a scholarly consensus on its permissibility. Regarding Ibn Umar’s statement, it means that the Friday prayer should not be held in small masjids while neglecting the main masjid. As for the argument that the permissibility of multiple Jumu'ah prayers should be based on the locations where legal punishments are enforced, this reasoning is unfounded. Abu Dawud reported that he heard Imam Ahmad (may Allāh have mercy on him) say: 'What legal punishment was ever enforced in Madinah? When Mus‘ab ibn ‘Umair first arrived there, the Muslims were in hiding in a house, and he led them in Jumu'ah prayer when they were only forty in number.' Thus, in the absence of necessity, it is not permissible to hold more than one Jumu'ah congregation. If two locations suffice, a third should not be established, nor should any additional ones. We do not know of any contrary opinion on this matter except from Ata’, who was asked about Basra when its main masjid could not accommodate all its worshippers.