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Its transmitters are the same men relied upon in the two Ṣaḥīḥ collections.
Abu Dāwūd also recorded it—through ʿAṭāʾ—with wording similar to that narrated by Wahb ibn Kaysān, and its transmitters are likewise those of the Ṣaḥīḥ.1
All of the preceding evidence shows that performing the Jumuʿah prayer after the ʿEid prayer is a dispensation open to everyone. Ibn al-Zubayr in fact omitted it during his period of rule, as noted earlier, and none of the Companions objected to him for that.
(1) I add the following observation about its documentation: Abu Dawud never narrated this hadith through the chain of Wahb ibn Kaysan; it is found only in al-Nasai, 1/236, and al-Hakim, 1/296, with the wording:
“He said, ‘Ibn al-Zubayr has acted in accordance with the sunnah.’ When that reached Ibn al-Zubayr, he said, ‘I saw Umar ibn al-Khattab, when the two Eids coincided, do the same.’”
Al-Hakim judged it “sahih according to the criteria of the Two Shaykhs,” and al-Dhahabi agreed, although in fact it meets only Muslim’s criteria.
In the chain that runs through Ata ibn Abi Rabah there is an additional clause:
“Then we went on to the Jumuʿa prayer, but he did not come out to lead us, so we prayed individually.”
As the author noted, its transmitters are those of the authentic collections, yet the isnad contains the “anʿanah” (non-explicit transmission) of al-Aʿmash.
ورجاله رجال الصحيح.
وأخرجه أيضا أبو داود عن عطاء بنحو ما قال وهب ابن كيسان ورجاله رجال الصحيح١
وجميع ما ذكرناه يدل على أن الجمعة بعد العيد رخصة لكل أحد وقد تركها ابن الزبير في أيام خلافته كما تقدم ولم ينكر عليه الصحابة ذلك.
١ وقلت في هذا التخريج شيء فإن الحديث لم يره أبو داود من طريق وهب بن كيسان إطلاقا وإنما أخرجه النسائي ١/٢٣٦ والحاكم ١/٢٩٦ ولفظه:
فقال أصاب ابن الزبير السنة فبلغ ابن الزبير فقال: رأيت عمر بن الخطاب إذا اجتمع عيدان صنع مثل هذا وقال
صحيح على شرط الشيخين ووافقه الذهبي
وإنما هو على شرط مسلم فقط وفي طريق عطاء وهو ابن أبي رباح زيادة بلفظ:
"ثم رحنا إلى الجمعة فلم يخرج إلينا فصلينا وحدانا"
ورجاله رجال الصحيح كما قال المؤلف لكن فيه عنعنة الأعمش.