that each of the two should be said separately, and that this slight variation is among what has come in the sunnah.

The discussion of differing forms of worship, and the details concerning them, has already preceded in the discussion of raising the hands at the opening takbir.

Issue: The apparent meaning of the author’s words is that one should not add anything to what he mentioned in the first tashahhud. Accordingly, it is not recommended to invoke blessings upon the Prophet, peace and blessings be upon him, in the first tashahhud. This view adopted by the author is what the apparent evidence of the sunnah indicates, because the Messenger, peace and blessings be upon him, taught Ibn Masud (1) and Ibn Abbas (2) only this tashahhud. Ibn Masud said, “Before the tashahhud was made obligatory upon us, we used to say…” (3), and he mentioned only the first tashahhud; he did not mention invoking blessings upon the Prophet, peace and blessings be upon him, in the first tashahhud. Had it been a sunnah, the Messenger, peace and blessings be upon him, would have taught it to them as part of the tashahhud.

As for their saying, “O Messenger of Allah, we know how to send greetings upon you, but how should we invoke blessings upon you (4) when we invoke blessings upon you in our prayer?” (5), this was a question about the manner, and it did not specify the place. There is a difference between specifying the place and explaining the manner. For this reason, Ibn al-Qayyim, may Allah have mercy on him, said in Zad al-Ma‘ad: “It was from the guidance of the Prophet, peace and blessings be upon him, to make this tashahhud very brief,” then