And the obligation, and the recommendation, and the emphasis. Then the obligation differed on nine opinions. One of them is that it is obligatory without restriction, and it is what is achieved by the parts of the prayer. This is what was popularized by Qadi Abu al-Hasan ibn al-Qassar from the Malikis, that it is obligatory in abundance without counting. Abu Bakr and Thulal ibn Ya'qub from the Hanbalis mentioned this. And the third opinion, as mentioned by al-Tawusi and a group from the Hanafi and Shafi'i schools, and it was narrated from al-Aghami from the Malikis, and from Ibn al-Arabi from the Malikis, that it is more cautious. The fourth is in every nine, even if it is a single word. Al-Tirmidhi narrated from some of the scholars of knowledge. The fifth is in every supplication, and it is obligatory in the Umrah, and in the prayer. It is more virtuous than Zakat, whether it is from oneself or from others. The seventh is in the prayer without specifying the place, and this is from Abu Ja'far al-Baqir, may God be pleased with him. The eighth is in the Tashahhud, and this is from al-Sha'bi and Ibn Rahwayh. The ninth is in the last sitting in the prayer between the Tashahhud and the Salam of the prayer. This is for Imam Shafi'i and whoever follows his opinion. Ibn al-Mawaz from the Malikis also adopted this, and Ibn al-Arabi confirmed it in his book. However, Abu Ja'far ibn al-Mawaz said that it is recommended in the prayer, and Ibn al-Mawaz also narrated that it is recommended in the prayer, and Ibn al-Arabi confirmed it in his book "Siraj al-Muridin" and Ibn al-Haj in his "Mukhtasar." What is added to the obligatory from that is recommended. Al-Askari said: It is recommended to do it abundantly without restriction. Ibn 'Atiyyah said in his interpretation: Praying for the Prophet, peace be upon him, at all times is among the obligations, and it is the confirmed Sunnah that should not be abandoned or neglected, except by one who has no good in him. Certain places have been specifically mentioned for praying for him, including Friday and its night, Saturday, morning and evening, and upon entering the sacred places. It is narrated from the three and from the one who is in the Haram and the Marwah, and upon visiting his noble grave, peace be upon him. The last Tashahhud is before the supplication according to the Malikis, and in the sermon of Friday and others from the imams. And after the answer to the call to prayer, and at the Iqamah, and at the beginning, middle, and end of supplication, and after the Qunut supplication according to the Shafi'is, and during the Takbirat of the two Eids, according to them, and in the funeral prayer, and after completing the Talbiyah, and at the gathering and separation, and at Wudu, and at the ringing of the Adhan, and at forgetting something, and at sneezing, according to one of the two opinions, and at admonition and spreading knowledge, and at the beginning and end of reading a Hadith, and at writing a question and a fatwa, and for every author and teacher, and for the messenger, and what is written after the Basmala, and from them is the book itself, and between the two verses, and when remembering him, and in other matters. Or hearing his name, peace be upon him, or his attributes from someone who does not believe in its obligation. Even if it is mentioned in the prayer, as narrated from Anas al-Basri, al-Sha'bi, and Abu Hanifa, until the prayer. He said: There are many Hadiths about it. Al-Qadi said: And the apparent is its obligation. Al-Kawathi said: The way of etiquette and caution is to pray for the Prophet, peace be upon him, whenever he is mentioned. Then, he prays for the Prophet, peace be upon him.