(1) Abu al-Hasanat al-Laknawi says in his work “Imam al-Kalam fima yataʿallaq bi-l-qiraʾa khalf al-imam” (p. 156): “Whoever looks with impartial eyes and plunges into the oceans of fiqh and usul while avoiding bias will know with absolute certainty that, in most of the disputed secondary and foundational questions, the position of the hadith scholars is stronger than that of others. Whenever I wander through the paths of disagreement, I find the hadith scholars’ view closest to fairness. May Allah reward them well and grant them thanks—thus reads the original—for, indeed, they are the true heirs of the Prophet and the genuine deputies of his law. May Allah gather us in their company and cause us to die loving them and following their way.” (2) Al-Subki states in “al-Fatawa” (1/148): “The most important affair for Muslims is the prayer; every Muslim must give it full attention, guard its performance, and uphold its rites. Within it are matters agreed upon unanimously, which one must not omit, and matters whose obligatoriness the scholars disputed. The sound way to handle these issues is twofold: either (a) one strives, where possible, to avoid the points of disagreement, or (b) one examines what is authentically reported from the Prophet and adheres to it. Whoever does so will have a correct and valid prayer that falls under Allah’s words: ‘So whoever hopes to meet his Lord, let him do righteous work’ (Q 18:110).” I add: The second course is preferable—indeed obligatory—because the first, besides being impossible in many cases, does not fulfill the Prophet’s command, “Pray as you have seen me pray.” In that case one’s prayer would inevitably differ from his, so reflect on this.