The scholars—among them al-Bayhaqi, Ibn Kathir and Ibn Hajar al-Asqalani—state that the Companions’ words, “We are already familiar with this salam upon you,” refer to what the Prophet had taught them to say in the tashahhud: “al-salam ‘alayka ayyuha al-nabiyyu wa rahmatu Allah wa barakatuh” (Peace be upon you, O Prophet, and the mercy of Allah and His blessings). This is a clear proof for the legitimacy of invoking blessings upon him ﷺ in the first tashahhud as well, since it already contains a greeting of peace for him; the preceding ahadith reinforce the same ruling. Al-Shafi‘i adopted this view explicitly in al-Umm (1:102, 105), and it is the sound position within his school, as al-Nawawi affirms in al-Majmu‘ (3:460). Al-Nawawi adds: “The correct view is that it is recommended (sunnah); this is the explicit statement of al-Shafi‘i in al-Umm and in the Dictations,” and he strengthens it further in al-Rawda (1:263, Islamic Office ed.). The same opinion was chosen by the Hanbali vizier Ibn Hubayra in al-Ifsah, as cited and approved by Ibn Rajab in Dhayl al-Tabaqat (1:280). Ibn al-Qayyim devoted a separate section to sending blessings upon the Prophet ﷺ in the first tashahhud, reviewed the scholarly disagreement, and presented the proofs of those who allow and recommend it—among them the ahadith already mentioned, such as the reports of Ibn Umar and Buraydah—commenting: “This applies to both the first and the final sitting.” He offered an additional argument, namely the Qur’anic verse cited earlier together with his commentary on it, and concluded: “Because the first tashahhud is a position in which the tashahhud itself and the greeting of peace upon the Prophet ﷺ have been legislated, the blessing upon him is likewise legislated there just as in the final tashahhud; furthermore, since the first tashahhud is a moment in which the mention of the Messenger ﷺ is recommended, invoking blessings upon him is recommended there as it perfects that mention.”