The manner of sitting for this tashahhud is like the manner of sitting between the two prostrations; he should sit in the iftirash (flat sitting) position as we described, regardless of whether it is at the end of his prayer or not. This is the view of al-Thawri, Ishaq, and the People of Opinion (Ashab al-Ra'y). Malik said: He should be in the tawarruk (leaning on the left hip) position in all cases, due to what Ibn Mas'ud narrated, that the Prophet (peace and blessings of Allah be upon him) used to sit in the middle of the prayer [and at its end] in the tawarruk position. Al-Shafi'i said: If it is in the middle, it is as we said, and if it is at the end of his prayer, it is as Malik said. Our evidence is the hadith of Abu Humayd, that the Prophet (peace and blessings of Allah be upon him) sat—meaning for the tashahhud—so he spread out his left leg and placed the edge of his right foot towards the qiblah. Wabil ibn Hujr said: I said, 'I shall observe the prayer of the Messenger of Allah (peace and blessings of Allah be upon him).' When he sat—meaning for the tashahhud—he spread out his left leg, placed his left hand on his left thigh, and kept his right foot upright (7). These are two sound and authentic hadiths; it is incumbent to adopt them and prioritize them over the hadith of Ibn Mas'ud because of their authenticity and the greater number of their narrators. Indeed, Abu Humayd recounted his hadith in the presence of ten of the Companions, and they confirmed him, and these two hadiths are later in time than the hadith of Ibn Mas'ud, and one must act upon the latest of the commands of the Messenger of Allah (peace and blessings of Allah be upon him). Abu Humayd has explained in his hadith the difference between the two tashahhud acts, so it constitutes an addition, and acting upon an addition is obligatory.