(1) Al-Nasai records it (1/174) through the chain of Zayd b. Abi Unaysa al-Jazari: Abu Ishaq narrated to him from al-Aswad and Alqama, from Abd Allah b. Masud, who said: “We were with the Messenger of Allah ﷺ and knew nothing, so the Messenger of Allah ﷺ said to us …,” and he mentioned the remainder. The isnad is also sound according to Muslim’s conditions. Those who maintain that the first tashahhud is obligatory—already named above—cite this hadith as evidence. Among them is Ibn Hazm in al-Muhalla (3/270). Al-Nawawi likewise transmits this view in his Sharh Muslim from the jurists among the hadith scholars, reasoning that the default ruling for a prophetic command is obligation, and nothing has appeared to displace it from that level. Al-Nawawi’s statement that “the Prophet ﷺ did not teach it to the Bedouin when he taught him the prescribed elements of the prayer” is inattentive, for the Prophet ﷺ did teach it, as some versions in Sunan Abi Dawud make clear. It has already been cited in the wording: “When you sit in the middle of the prayer, be tranquil, spread your left thigh, then recite the tashahhud.” What is remarkable is that al-Nawawi treats the omission of this tashahhud in the hadith of the man who prayed badly—as he alleges—as a reason to deny its obligatoriness, yet he does not regard the omission of the final tashahhud in the same hadith as negating its obligatoriness. On the contrary, he states explicitly in al-Majmu (3/462) that the final tashahhud is a pillar without which the prayer is invalid, and he answers the hadith of the man who prayed badly by saying: “Our companions say: he did not mention it because it was already known to him.” Anyone, however, could invoke that argument for every obligatory act omitted in the hadith of the man who prayed badly. Al-Shawkani said (2/228):