and His saying: “Salamun ala Ali-Yasin (Peace be upon the family of Yasin).” Likewise the Prophet ﷺ said: “O Allah, send salat upon the family of Abi Awfa.” The same applies to the expression *ahl al-bayt* (the people of the household), as in the verse: “The mercy of Allah and His blessings be upon you, ahl al-bayt” (Q 11:73); Ibrahim is undeniably included in that address. For this reason most wordings of the invocation read: “just as You sent salat upon the family of Ibrahim” and “just as You blessed the family of Ibrahim.” In some versions Ibrahim himself is mentioned explicitly, because he is the original recipient of the salat and zakat, whereas the rest of his household receive that only by virtue of their connection to him. Other versions mention both Ibrahim and his family together, in order to draw attention to these two considerations. Second benefit: From what has preceded you have learned that every canonical formula of salat upon the Prophet ﷺ already contains salat upon his household and his *al*. It is therefore improper to content oneself with invoking salat upon him alone; one must add his *al*, and indeed complete the entire formula exactly as transmitted, in compliance with his instruction when he was asked how salat should be invoked upon him: “Say: O Allah, send salat upon Muhammad and upon the family of Muhammad…,” and so on. There is no difference between the first and the last tashahhud in this respect. This is the explicit ruling of Imam al-Shafi‘i, who said in Al-Umm (1:102): “The wording of the first and second tashahhud is identical without variation. By my use of the term ‘tashahhud’ I mean the testimony of faith together with the salat upon the Prophet ﷺ; neither of the two suffices without the other.” (*) This is the reading of Nafi‘, Ibn Amir, and Ya‘qub, as reported in Ibn Ghalbun’s Al-Tadhkira fi al-qiraat.