he mentioned the hadith that he would sit as though upon heated stones—that is, heated rocks—because of how hastily he would rise. (1) Although there is some question regarding this hadith’s chain of transmission, it accords with the apparent meaning of the sunnah: that one should not add anything to this. In Sahih Ibn Khuzaymah, it is reported: “When the Messenger, peace and blessings be upon him, was in the middle of the prayer, he would rise as soon as he had finished his tashahhud; but when he was at its end, he would supplicate after his tashahhud with whatever Allah willed him to supplicate, then he would give the taslim.” (2)

Nevertheless, if someone invokes blessings upon the Prophet, peace and blessings be upon him, at this point, we would not censure him. But if we were asked which of the two is better, we would say: limiting oneself to the tashahhud alone. If he does invoke blessings upon the Prophet, he should not be prohibited from doing so, for it is an addition of goodness and there is room for it; yet following the apparent meaning of the sunnah is preferable.

He then says: “O Allah, send blessings upon Muhammad and upon the family of Muhammad …”

His statement, “He then says,” means: after the first tashahhud. “O Allah” means: “O Allah.” However, the vocative particle has been omitted and replaced by the mīm, which was placed at the end as a blessed beginning with the name of Allah, Exalted is He. It was a mīm rather than a jīm, ḥāʾ, or khāʾ, because the mīm is more indicative of gathering: the lips come together when pronouncing it. It is as though the supplicant gathers his heart upon his Lord and calls upon Him, saying: “O Allah.”