As for the first interpretation, the command to mention them is established in texts other than this one, and nothing here forbids it. In fact, Abd al-Razzaq records—through Ibn Tawus, from Abu Bakr b. Muhammad b. ʿAmr b. Hazm, from a Companion—the same report with the wording: “Send salat upon Muhammad, his household, his wives, and his offspring.” As for the second interpretation, that is obvious. Al-Bayhaqi used this hadith to argue that the wives are included among the Ahl al-Bayt, supporting his view with the verse: “Allah only intends to remove defilement from you, people of the Household…” (Q 33:33). I say: al-Bayhaqi’s inference is correct, as Ibn al-Qayyim explains in Al-Jalaʾ (p. 144). Al-Hafiz’s point—that the hadith does not forbid mentioning the al—is also true, yet the real question is whether their mention is obligatory. If one assumes that the al are other than the wives and progeny, then this hadith may indeed be cited to show that mentioning the al is not obligatory; its appearance in most narrations shows it to be recommended. Further evidence that it is not required is supplied by the fifth form (*) in which neither the al nor the wives and descendants are mentioned. That may be the basis for those—such as the Shafiʿis—who allow restricting the salat to the Prophet alone; but their claim is broader than what the hadith proves, for they say: “If one merely says, ‘O Allah, bless Muhammad,’ it suffices.” Such a concise formula is never reported among the forms of salat upon him that he taught us; accordingly, their assertion in this precise wording has no textual support. Take note of this. 7 – It is narrated from Abu Hurayra who said: “We asked, Messenger of Allah, how should we invoke blessings upon you?” He replied, “Say: …,” and he mentioned the formula; at its end … (*) (*) I.e. the narration of al-Tahawi, and—according to one manuscript—of al-Bayhaqi.