This reflects Imam Ahmad’s fairness and his readiness to return to what is correct. Al-Nawawi then writes: “Regarding the hadith of Wail: even if it were sound, it would have to be interpreted in line with the other narrations that confirm the sitting of rest (*jalsat al-istirahah*), because it does not explicitly state that the Prophet omitted the sitting. And even if it did so explicitly, the reports of Malik b. al-Huwayrith and of Abu Humayd and his companions would still take precedence for two reasons: (1) their chains of transmission are authentic, and (2) they are narrated by a larger number of transmitters. It is also possible that Wail saw the Prophet ﷺ on one or more occasions praying in a way that merely showed permissibility, while the Prophet’s regular practice was as transmitted by the majority. This is supported by the Prophet’s ﷺ words to Malik b. al-Huwayrith—after the latter had stayed with him for twenty days observing his prayer and acquiring knowledge, and then sought leave to return to his family—: ‘Go back to your people, command them, teach them, and pray as you have seen me pray.’ All of this is recorded in Sahih al-Bukhari through several chains. The Prophet ﷺ said this after Malik had observed him performing the sitting of rest; had that not been the sunnah for everyone, he would not have given the unrestricted instruction: ‘Pray as you have seen me pray.’ This also answers Abu Ishaq al-Marwazi’s attempt to differentiate between “strong” and “weak” reports, and it refutes the claim—advanced by those lacking expertise—that interpreting Wail’s report is no more warranted than reversing the matter.” Al-Nawawi continues: “Everyone should maintain this sitting consistently, because the hadiths that affirm it are authentic and face no sound opposing evidence. Do not be misled by the large number of people who casually abandon it, for Allah says: ‘Say: If you love Allah, follow me; Allah will love you and forgive you your sins,’ and He says: ‘Whatever the Messenger gives you, take it.’”