before His servants, peace be upon Gabriel, peace be upon Michael. The Prophet (peace and blessings of Allah be upon him) said: "Do not say: Peace be upon Allah. Rather, say: The greetings are for Allah," to the end of the hadith. This indicates that it was made obligatory after it had not been obligatory, and the hadith of the Bedouin may have been before the tashahhud was made obligatory, or it is possible that he omitted teaching it because he did not see him as having performed poorly by omitting it.

177 - Issue: He said: (And one does not perform tawarruk except in a prayer that has two tashahhuds, in the latter of them.)

The summary is that for all sittings of the prayer, one does not perform tawarruk except in a second tashahhud. Al-Shafi'i said: It is recommended (sunnah) to perform tawarruk in every tashahhud in which the taslim (final salutation) occurs, even if it is not a second one, such as the tashahhud of the morning prayer (subh), Friday prayer (jum'ah), and voluntary prayers; because it is a tashahhud in which lengthening is recommended, so tawarruk is recommended in it, like the second one. Our position is the hadith of Wa'il ibn Hujr, that when the Prophet (peace and blessings of Allah be upon him) sat for the tashahhud, he spread out his left foot and set his right foot upright. He did not distinguish between that in which the taslim occurs and that in which it does not. Aishah said: The Messenger of Allah (peace and blessings of Allah be upon him) used to say the greeting (tahiyyah) in every two rak'ahs, and he would spread his left foot and set his right foot upright. Narrated by Muslim. These two [reports] dictate performing iftirash (spreading the left foot and sitting on it) in every tashahhud, except for what has been excluded by the hadith of Abu Humayd regarding the second tashahhud; therefore, in other cases, it remains according to the original rule. Furthermore, this is not a second tashahhud, so one does not perform tawarruk in it, just as in the first one. This is because the second tashahhud only involved tawarruk to distinguish between the two tashahhuds, whereas where there is only one tashahhud, there is no ambiguity, so there is no need for distinction. As for the meaning they mentioned, if it is sound, then this meaning that we mentioned is to be added to it, and we assign the ruling based on both of them; and when a ruling is assigned based on two reasons, it is not permissible to generalize it because one of them might exist without the other. And Allah knows best.