In Ṣaḥīḥ Al-Bukhārī, from Abū ‘Ubayd, the freed slave of Ibn Azhar, who said: “I witnessed the two ’Eids with ‘Uthmān ibn ‘Affān on a Friday. He performed the p

Based on these authentic prophetic traditions and reliable reports from the pious predecessors, the majority of scholars have concluded the following: ▪️First: Whoever attends the ’Eid prayer is granted a concession from attending the Jumu'ah prayer. He may instead pray the Dhuhr prayer at its time. However, if he chooses to attend the Jumu’ah prayer with the congregation, that is more virtuous and better. ▪️Second: Whoever did not attend the ’Eid prayer is not included in the concession. Therefore, the obligation of Jumu’ah remains upon him, and he must go to the masjid for the Jumu’ah prayer. If the minimum number required to establish Jumu'ah is not found, he performs Dhuhr instead. ▪️Third: The Imām of the masjid is obliged to hold the Jumu’ah prayer that day, so that those who wish to attend it or those who did not attend the ’Eid prayer may do so. This is the explicit statement of the Prophet ﷺ: “Indeed, we are going to establish Jumu’ah prayer.” ▪️Fourth: Whoever attended the ’Eid prayer and avails himself of the concession not to attend Jumu’ah must pray Dhuhr. The Dhuhr prayer does not fall away under any circumstance, because what is lifted is the obligation of Jumu’ah—not of Dhuhr. Those upon whom Jumu’ah is not obligatory—such as the sick, the traveller, women, and children—are unanimously required by the scholars to perform Dhuhr. ▪️Fifth: The opinion that whoever attends the ’Eid prayer is exempt from both the Jumu’ah and the Dhuhr prayers for that day is a weak opinion, though attributed to some Companions such as Ibn Az-Zubayr and Ibn ‘Abbās (may Allāh be pleased with them). This conclusion may be explained in several ways: First, perhaps those who held this view were unaware of the ḥadīths that explicitly grant a concession from attending Jumu’ah, but affirm the obligation of Dhuhr for those who do not attend Jumu’ah. Second, Ibn Az-Zubayr may have combined the ’Eid and Jumu’ah prayers at the time of the early Jumu’ah (before the sun reached its zenith). This is supported by a narration from Jābir ibn ‘Abdullāh (may Allāh be pleased with him): “We used to perform the prayer with the Messenger of Allāh ﷺ, then return and let our camels rest.” This was reported by Muslim. Also, Sahl (may Allāh be pleased with him) said: “We would neither nap nor eat lunch until after Jumu’ah.” This is the position of Imām Aḥmad and Isḥāq ibn Rāhawayh (may Allāh have mercy on them). Additional evidence indicating that Ibn Az-Zubayr did this includes narrations such as: ‘Aṭā’ ibn Abī Rabāḥ said: “Ibn Az-Zubayr led us in the ’Eid prayer on a Friday early in the morning. We then went for Jumu’ah, but he did not come out to us, so we prayed individually. Ibn ‘Abbās was in Aṭ-Ṭā’if, and when he returned and we told him, he said: ‘He followed the Sunnah.’” In another narration: “A Friday and ’Eid coincided under Ibn Az-Zubayr, who said: ‘Two ’Eids have come together in one day.’ So he combined them into one, prayed two rak‘ahs early in the morning, and did not add anything until he prayed ‘Aṣr.” This is a clear and explicit text that he included the Jumu’ah within the ’Eid prayer. And whoever performs the Jumu’ah does not then perform Dhuhr. Therefore, when this was reported to Ibn ‘Abbās, he said: “He acted upon the Sunnah.” This, dear brothers and sisters, is a concise yet beneficial explanation regarding the concurrence of Jumu’ah and ’Eid. I ask Allāh, the Exalted, to have guided me to speak in accordance with the Sunnah and to have brought clarity on this issue to the general Muslim public... Source: https://t.me/masjidsahabah/725