(1) This additional wording establishes that making this istiʿadhah (seeking refuge) is prescribed in the final tashahhud only, not in the first—contrary to Ibn Ḥazm in al-Muḥalla (3/271), a view followed by Ibn Daqīq al-ʿĪd, who said: “The preferred opinion is that one should supplicate in the first tashahhud just as in the last, because of the general wording of the sound hadith: ‘When any of you recites the tashahhud, let him seek refuge in Allah from four things …’.” Al-Ḥāfiẓ [Ibn Ḥajar] replied in al-Talkhīṣ (3/507): “It has been countered that in the Sahih, from Abu Hurayrah, the wording is: ‘When one of you finishes the final tashahhud, let him seek refuge.’” Ibn al-Qayyim writes in Zad al-Maʿād: “Nor did he—in the first tashahhud—seek refuge from the punishment of the grave, the punishment of the Fire, and so forth. Whoever recommended that has inferred it only from general or unrestricted reports whose context has been authentically clarified and limited to the final tashahhud.” Al-Ḥāfiẓ then states in Fatḥ al-Bārī (2/253), after quoting the hadith: “This designates that the istiʿadhah be recited after the tashahhud, so it precedes all other supplications. Any permission allowing the worshipper to choose whatever supplication he wishes comes after this istiʿadhah and before the taslīm.” I add: the extra wording at the end of the hadith—“then let him supplicate for himself as he wishes”—is explicit on this point. (2) Its apparent sense implies obligation, a position held by some of the Ẓāhirīs, including Ibn Ḥazm (3/271); al-Ḥāfiẓ says (2/256):