And when the decree is among that which the text of the address speaks: These are Our noble commands and Our great sanctifications and Our generous and abundant favors. What is wrong with them when they are called to it, that some of them hesitate in approaching it, while their hearts are directed towards trade and similar worldly matters, devoted to them and striving with their efforts towards them? This contradicts their saying that they have submitted to the Lord of the worlds. He followed this with His words: ﴿And when they see﴾ meaning after reaching their pleasant abode and its spacious place of beautiful explanation, and being occupied with its high matter ﴿trade﴾ meaning it is a place for trade. And when he mentioned what pertains to establishing a livelihood, he followed it with what is lower than it, which is the least of his concerns, the idleness that no person of worth inclines towards nor pays attention to. He said: ﴿Or diversion﴾ meaning what distracts from every beneficial matter. And when the absolute dispersal is ugly because it can only be a proximity in a bad state, from the word 'fadd' which means breaking by separation, and 'fadd' is what has separated from the mouth and the fruit: he broke them. So how if its cause is ugly? Allah, the Exalted, expressed it by saying: ﴿Disperse﴾ meaning they hurriedly scattered in haste.

And when the reason for the revelation of the verse was that the people were afflicted by hunger and hardship, Dihyah al-Kalbi, may Allah have mercy on him, had a camel carrying provisions. And it was customary for them to enter into such matters with drums, musical instruments, and shouting. Some of the dispersers aimed for the camel, and some of them what accompanied it from diversion. However, the one aiming for trade is the majority. He feminized the pronoun and said, indicating concern for it, because diversion is a cause of it: ﴿To it﴾ and to indicate that if he condemned the one aiming for it along with what is in it [of benefit], and a person must establish his livelihood for the maintenance of [his condition], especially when the need is intense at that time, the condemnation of aiming for diversion is all the more warranted.

And when that was the state of the sermon, which is worthy of being listened to attentively and of taking admonition from it in turning the soul away from the world and towards the Hereafter, he said: ﴿And they left you﴾ meaning, they left you to preach until you remained with twelve men. Jabir may Allah be pleased with him said: I am one of them. This indicates the permissibility of standing while saying: ﴿Standing﴾. The obligation is two sermons: standing, and he separates between them by sitting. It is obligatory in both that he praises Allah, the Exalted, and sends blessings upon the Prophet, blessings and peace be upon him, and advises to have fear of Allah, the Exalted. These three are obligatory in both sermons together. It is also required that he reads in the first a verse from the Qur'an, and in the second that he makes supplication for the believers. If he leaves one of these five, the sermon is not valid according to Al-Shafi'i, may Allah be pleased with him. For the validity of the Friday prayer, there are five conditions: [the time], which is the time of Dhuhr, the number, which is forty, the Imam, [and the sermon], and the place of residence. If one condition is missing, the Dhuhr prayer becomes obligatory. The sermon should not begin except after its completion, and the continuation of this number is a condition until the end of the prayer. If some of them disperse and then return without missing anything from the pillars, it is valid.

And when this is the action of one whose ambition has lowered from hearing the words of truth from the truth, he ﷺ commanded him to admonish them to incite them to return to their readiness (p-71) for the address, even if it is through reproach. He said: ﴿Say﴾ meaning to them, encouraging them to return to what they were upon of seeking goodness from its source: ﴿What is with Allah﴾ meaning the one encompassing all attributes of perfection from the transient affairs in this world, from the incoming of hearts and the beginnings of truth, which results from hearing the sermon that commands every good, forbids every evil, benefits the purification of the inner self and the rectification of the outer self, and the blessing in all circumstances and the ultimate good in the Hereafter, which does not fall under the description of ﴿Good﴾. And when he prioritized trade first due to his concern for it, he here presented what was a cause for it so that each of them would be intended by the prohibition. He said: ﴿From amusement﴾, and when he began with it due to the inclination of the majority in times of luxury towards it, he repeated the conjunction for emphasis: ﴿And from trade﴾ meaning even if it is great.

And when the one who possesses something may not give it easily, and if he gives it, he gives it only to whom he loves, he said: "And Allah" meaning the Lord of Glory and Honor alone, "is the best of providers" because He provides the goods of this world for the lowly and as sustenance for the Hereafter for the righteous and the wicked, the obedient and the disobedient. He gives whom He wills what cannot be counted and cannot be limited. As for the divine knowledge and the religious deeds indicated by the radiance of truthfulness, the purity of sincerity, and the majesty of following, He does not bestow them except upon the righteous, even if they are the weakest of people and farthest from that. And no one is missed, whether he turns to what He has legislated that benefits him. So do not think that wealth is in selling and trading; rather, it is in following the command of the One who made selling lawful and commanded it, and legislated what is better than it in terms of purification, blessing, and growth in the apparent and the hidden. The companion of Al-Firdaws narrated from Anas ibn Malik, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: "Whoever says on Friday, 'O Allah, enrich me with Your lawful from Your unlawful, and with Your obedience from Your disobedience, and with Your grace from anyone other than You' seventy times, two Fridays will not pass him until Allah enriches him." The origin of the hadith was narrated by Ahmad and Al-Tirmidhi - and he said it is good - from Ali, may Allah be pleased with him, and in the same regard from Ibn Abbas, may Allah be pleased with both of them. So turn to following His Messenger, blessings and peace be upon him, and adhere to his guidance, and hold fast to his teachings, so that you may attain the goodness of both abodes easily. Indeed, the end of the surah returns, as you see, to its beginning with what is related to the King regarding provision and the granting of profits and benefits, especially if it is sacred. And it rebukes those who turn away from the sermon of the Messenger of Allah, blessings and peace be upon him, which necessitates continuous turning towards him and constant residence in his presence, for he does not call them except to what gives them life from prayer and the admonition which is the essence of glorifying Allah and praising Him. "He recites to them His verses and purifies them and teaches them the Book and wisdom" [Al-Jumu'ah: 2]. Their Lord purifies them and provides them from His bounty. Indeed, He is Generous and Bestower - and Allah knows best what is correct.