He strayed from the correct view and failed to notice this crippling defect—the annotator of al-Zād 1/409 simply echoed those who declared the report ḥasan. I have traced the ḥadīth and discussed it at length in al-Ḍaʿīfah 2810, and I summarized the discussion in Ẓilāl al-Jannah fī Takhrīj al-Sunnah of Ibn Abī ʿĀṣim, no. 620.

Under the heading “Legitimacy of performing supererogatory prayers before it,” he writes:

1. On the authority of Ibn ʿUmar (may Allah be pleased with both of them): he would prolong the prayer before the Friday congregation, then perform two rakʿahs (units of prayer) afterward, and he would relate that the Messenger of Allah ﷺ used to do the same. Reported by Abū Dāwūd.

I say: its chain is sound; but in Abū Dāwūd’s wording, after the phrase “two rakʿahs,” the addition “in his house” appears. In other words, the Prophet ﷺ performed the two rakʿahs after Jumuʿah in his home, not in the mosque. That is the marfūʿ portion of the ḥadīth, as other versions that will appear in the book make clear.

As for Ibn ʿUmar’s prayer before Jumuʿah, it is only mawqūf on him, as Abū Shāmah demonstrated in al-Bāʿith ʿalā Inkār al-Bidʿa wa-al-Ḥawādith, Ibn al-Qayyim in Zād al-Maʿād, and others. The book will likewise cite Ibn Taymiyyah’s statement that there is no prescribed sunnah prayer before the Friday service; consult it there, and see also my treatise al-Ajwibah al-Nāfiʿah.