(1) Reported by Abu Awana in his Sahih, 2/324, and by al-Nasa i. (2) I say: Just as extending salam to the Prophet is prescribed in every tashahhud, so too is invoking salat (blessings) upon him after every tashahhud, whether in the first or the final sitting, because the evidences are both general and unrestricted. Among them is the divine statement, “Indeed Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and salute him with true salutation” (Q 33:56). Ibn al-Qayyim remarks in his work Jala al-Afham, p. 249: “This verse indicates that wherever salam to the Prophet is legislated, salat upon him is likewise legislated. For that reason the Companions asked him how to invoke salat upon him, saying, ‘We already know how to greet you with salam; how then shall we invoke salat upon you?’ Thus salat upon him is coupled with salam upon him. It is well known that the worshiper sends salam to the Prophet—namely in the first tashahhud—so he is also enjoined to invoke salat upon him.” There are moreover many hadiths concerning salat upon him, falling into two groups: those linked to the prayer and those stated absolutely. The first group divides again into two: some are tied specifically to the tashahhud, others to the prayer more generally. Regarding the first subgroup there are four hadiths. (i) From Ibn Mas ud, marfu : “When any of you recites the tashahhud in prayer, let him say: ‘O Allah, send blessings upon Muhammad …’ ” to the end of the formula. Narrated by al-Hakim, 1/269, and by al-Bayhaqi, 2/379, from Yahya ibn al-Sabbak on the authority of a man