(for himself and for others) with the conjunction wa. Ibn al-Qayyim (p. 246) writes: “This is the sound version transmitted by Ibn Khuzayma, Ibn Hibban, Ahmad, al-Daraqutni, al-Bayhaqi, and others.” He adds: “Here the particle aw does not indicate a choice but a division; its meaning is that whichever worshipper is praying should say it—this one or someone else—just as Allah says, ‘And do not obey any sinner or disbeliever among them.’ The intent is not to give an option, but that whichever of the two he happens to be, do not obey him.” His phrase “and praise of Him” clearly refers to the tashahhud, for there is no point in the prayer where it is legislated to praise Allah, then invoke blessings on His Messenger, and then supplicate, except in the final tashahhud. By consensus this sequence is not prescribed while standing, bowing, or prostrating, so it must be meant for the end of the prayer while seated for the tashahhud (al-Jala, p. 242). This is further supported by the Prophet’s ﷺ words in the hadith of Rishdin: “When you have prayed and then sat, praise Allah …,” and by Ibn Masud’s statement: “When I sat, I began with praise of Allah, then invoked blessings upon the Prophet ﷺ, and then prayed for myself.” The wording yusalli (“he invokes blessings”) is the reading found in Abu Dawud and al-Tahawi, whereas the other narrations have li-yusalli, adding the imperative lam. On this basis, some scholars have taken the report as proof that invoking blessings on the Prophet ﷺ in the final tashahhud is obligatory, because his ﷺ command denotes obligation.