• Among them: the legitimacy of the two Friday sermons (1) and the fact that they are obligatory (2). The Sunnah is for the preacher to deliver them while standing, because the Divine command, “then hasten to the remembrance of Allah” [Jumu‘ah 9], includes hurrying both to the prayer itself and to the two sermons; moreover, Allah condemned those who turned away from listening to the sermon.

• Among them: the lawfulness of making the call to prayer on Friday and on other days as well. Restricting the directive to Friday implicitly affirms a call for the rest of the five daily prayers, as in His words: “And when you call to prayer, they take it in ridicule and amusement” [Māʾidah 58].

• Among them: the prohibition of buying and selling after the Friday call to prayer, which shows that such transactions are unlawful and invalid.

• Among them: that means take the ruling of their ends. Trade is, in principle, permissible, but because it can become a means of abandoning an obligation, Allah forbade it in this context.

• Among them: the prohibition of speaking while the imam is delivering the sermon. If engaging in trade—or anything similar—even at a distance where the sermon cannot be heard is forbidden, then someone present must certainly refrain from anything other than attentive listening. Numerous hadiths corroborate this conclusion (3).

• Among them: that a person engaged in worship and obedience, when sensing a desire for worldly pleasures or selfish aims that distract from that good, is instructed to remind himself of the rewards Allah holds, of the honor awaiting one who prefers religion over whim, and of the harm and loss that result from the opposite choice.