This is simply a compilation of scholars verdicts on the phenomenon then a conclusion from their speeches.
....Among the issues attributed to you as well is the claim that both Jumu'ah and Dhuhr are dropped for those who attend the Eid prayer when Eid falls on a Friday. This too is a clear error, because Allah, the Exalted, has obligated five daily prayers upon His servants, and the Muslims have unanimously agreed upon this. The fifth prayer on Friday is the Jumu'ah prayer. If Eid coincides with Friday, it still falls under this obligation.
Had Dhuhr prayer been dropped for the one who attended the Eid prayer along with the Jumu'ah, the Prophet ﷺ would have pointed that out, because such a matter could be hidden from people. But when he granted a concession for leaving off Jumu'ah for those who attended the Eid prayer and did not mention that Dhuhr is also waived, it is understood that Dhuhr remains obligatory—based on the original ruling and the continued application of the legal evidences and the consensus on the obligation of five daily prayers.
Moreover, the Prophet ﷺ used to establish the Jumu'ah prayer on the day of Eid, as is established in various narrations. Among them is what Muslim narrated in his Sahih from al-Nu'man ibn Bashir: that the Prophet ﷺ used to recite Sabbih isma rabbika al-A‘la and Hal atāka ḥadīthu’l-ghāshiyah in both the Jumu‘ah and Eid prayers, and sometimes both would occur on the same day and he would recite them in both.
As for what is reported from Ibn al-Zubayr—that he prayed the Eid prayer and then did not come out to the people for Jumu‘ah or Dhuhr—this is interpreted as meaning that he brought Jumu‘ah earlier and sufficed with it for Eid and Dhuhr, or that he believed the ruling for the Imam on that day was like any other person: that he was not obligated to go out and lead Jumu‘ah, and that everyone would pray Dhuhr in their homes instead.
In any case, the general religious evidences, the established legal principles, and the consensus regarding the obligation of Dhuhr upon those who did not pray Jumu‘ah from among the legally responsible individuals—all of this takes precedence over what Ibn al-Zubayr did, even if it were clear from his action that he believed Jumu‘ah and Dhuhr were both dropped for those who attended the Eid prayer.
We have mentioned the views of the scholars regarding the concurrence of Eid and Jumu'ah in Fatwa no. 15442, and the summary of what we concluded there is that whoever attends the Eid prayer is granted a concession to leave off Jumu'ah, but whoever does not attend the Eid prayer must attend Jumu'ah. The Imam must hold the Jumu'ah prayer for those who did not attend the Eid prayer, as well as for those who did and still wish to attend Jumu'ah. Whoever has been granted the concession to leave Jumu'ah and acts upon it must, without exception, perform the Dhuhr prayer.
As for the opinion that Dhuhr is dropped on that day, it is a weak view—even if some scholars, like Al-Shawkani (may Allah have mercy on him), inclined toward it. In fact, Dhuhr prayer on that day remains obligatory, due to the Prophet's ﷺ statement recorded in the authentic narrations when a Bedouin asked him about what Allah has obligated in terms of prayer, and he said: “Five prayers in the day and night.”
If Dhuhr were not obligatory on that day, the obligatory prayers would be four, not five. Furthermore, when Ibn al-Zubayr (may Allah be pleased with him) did not come out for Jumu'ah, the people prayed individually. If Dhuhr had been dropped that day, they would not have prayed it, and Ibn al-Zubayr would have informed them that their prayer was invalid. Likewise, Ibn Abbas (may Allah be pleased with him) would have clarified, when the story was mentioned to him, that there was no obligation of Dhuhr upon them. But rather, ‘Atā’ ibn Abī Rabāḥ reported:
“Ibn al-Zubayr led us in the Eid prayer on a Friday early in the day. Then we went for Jumu'ah, but he did not come out to us, so we prayed individually. Ibn Abbas was in Ṭā’if at the time, and when we returned and informed him, he said: ‘He acted according to the Sunnah.’” (Narrated by Abu Dawood)
Al-‘Allāmah al-Ṣan‘ānī (may Allah have mercy on him) said in Subul al-Salām, while discussing the attribution of the view that Dhuhr is dropped when Eid and Jumu'ah coincide to Ibn al-Zubayr (may Allah be pleased with them both):
“I say: It is clear that ‘Atā’ only reported that Ibn al-Zubayr did not come out for the Jumu‘ah prayer. That does not conclusively prove that he did not pray Dhuhr in his house. So, asserting that Ibn al-Zubayr held the view that Dhuhr drops on a Friday that coincides with Eid for one who prayed Eid is incorrect based on this narration—because it’s possible he prayed Dhuhr at home. In fact, ‘Atā’ said that they prayed individually, meaning they prayed Dhuhr, which indicates that no one held the view that it was dropped. And one cannot say they prayed Jumu‘ah individually, because Jumu‘ah is not valid except in congregation by scholarly consensus.”
He continued:
“Furthermore, the opinion that Jumu‘ah is the original obligation on Friday and Dhuhr is a substitute is a weak one. Rather, Dhuhr is the original obligatory prayer, which was made obligatory during the night of the Isra’, while Jumu‘ah came later. If Jumu‘ah is missed, Dhuhr becomes obligatory by consensus, making it the substitute. We have clarified this in a separate treatise.” End quote.
It is also stated in the Fatwas of the Permanent Committee:
“The view that whoever attends the Eid prayer is absolved from both Jumu‘ah and Dhuhr on that day is incorrect. Scholars have rejected this opinion and declared it mistaken and strange, as it contradicts the Sunnah and nullifies one of Allah's obligatory duties without evidence. The one who said it may not have been aware of the narrations and reports which permit missing Jumu‘ah for those who prayed Eid but still require them to pray Dhuhr.” End quote.
In light of all that has been mentioned, it becomes clear that the opinion which holds Dhuhr to be dropped when Eid and Jumu'ah coincide is weak. It is obligatory upon anyone who has been granted the concession to leave Jumu‘ah but does not attend it to pray Dhuhr instead. And if he performs Jumu‘ah to avoid differing opinions, that is even better.
And Allah knows best.
Shaykh Muhammad Nāṣir al-Dīn al-Albānī رحمه الله however was of the view that when Eid falls on a Friday, whoever attends the Eid prayer is exempt from both Jumuʿah and Ẓuhr, and therefore Ẓuhr is not obligatory upon them.
This opinion is documented in his series “Silsilat al-Hudā wa al-Nūr”, tape number 29, in the following exchange:
Questioner: "If Friday coincides with the day of Eid, does Jumuʿah prayer completely drop? Is the Muslim excused from it?"
Shaykh al-Albānī: "Yes."
Questioner: "And he doesn’t have to pray anything in its place, like Ẓuhr for example?"
Shaykh: "No. However, the imām must hold the Jumuʿah prayer."
Questioner: "He leads the Jumuʿah prayer?"
Shaykh: "The imām, yes."
Questioner: "What about the rest of the people who prayed Eid?"
Shaykh: "They have a choice — if they wish, they can skip it, and if they wish, they can attend."
Questioner: "Jumuʿah?"
Shaykh: "Yes."
Questioner: "Must they pray Ẓuhr if they do not attend Jumuʿah?"
Shaykh: "No. If Jumuʿah is waived, then consequently, Ẓuhr is also waived."
Questioner: "Jazākum Allāhu khayran."
Shaykh: "And you as well."
Conclusion on Dhuhr Prayer When Eid Falls on Jumu‘ah
From the foregoing therefore, the report about Ibn az-Zubayr is open to various probabilities - Ihtimalaat:
He may have prayed Dhuhr at home.
He may have dropped only Jumu‘ah, not Dhuhr.
What’s important is that people in the masjid still prayed Dhuhr individually, clearly indicating they believed it was still obligatory. Notably, Ibn az-Zubayr did not stop them or inform them otherwise, which suggests he did not view Dhuhr as canceled.
When Ibn ‘Abbās - radiyallahu anhuma - said “He followed the Sunnah,” he likely referred to the concession of skipping Jumu‘ah, not Dhuhr entirely.
Also, another narration, from Ataa, states:
"He led them in Eid, then led them in Jumu‘ah as four rak‘ahs (i.e., Dhuhr)."
(Musannaf Ibn Abi Shaybah 2/5842)
This strengthens the view that Ibn az-Zubayr did observe Dhuhr, though not necessarily as a congregational Jumu‘ah.
Safer Opinion (الأحوط)
In light of these conflicting reports, the safer and stronger opinion is that Dhuhr remains obligatory for anyone who does not attend Jumu‘ah — even if they prayed Eid.
There is no definitive evidence to drop Dhuhr altogether. So, Dhuhr must be prayed unless a valid Jumu‘ah is observed.
All knowledge lies with Allaah.
