Following the Sunnah of the Prophet (peace and blessings be upon him) takes precedence over the Sunnah of the Rightly Guided Caliphs.

The Shaykh : However, let it be known that the Sunnah of these Caliphs comes after the Sunnah of the Messenger (peace and blessings be upon him). So if the Sunnah of any of the Caliphs conflicts with the Sunnah of Muhammad (peace and blessings be upon him), the ruling is for the Sunnah of Muhammad (peace and blessings be upon him) and not for anything else, because it—meaning the Sunnah of the Caliphs—is subordinate to the Sunnah of the Prophet (peace and blessings be upon him). I say this because a discussion took place between two students of knowledge regarding the Tarawih prayer. One of them said: "The Sunnah is for it to be twenty-three rak'ahs," and the other said: "The Sunnah is for it to be thirteen rak'ahs or eleven rak'ahs." The first one said to the second: "This is the Sunnah of the Caliph 'Umar ibn al-Khattab; the Sunnah of the Caliph 'Umar ibn al-Khattab is that it is twenty-three," intending to use this to oppose the Sunnah of the Messenger (peace and blessings be upon him). The other said: "The Sunnah of the Prophet (peace and blessings be upon him) takes precedence. This is if it is authentic from 'Umar that it was twenty-three, whereas what is authentic from 'Umar (may Allah be pleased with him), in the most authentic chain of narration, is what Malik narrated in *al-Muwatta'*: not twenty-three. This is what is authentic from 'Umar (may Allah be pleased with him). In any case, opposing the Sunnah of the Messenger (peace and blessings be upon him) with the Sunnah of any person, whether a Caliph or otherwise, is not done. And whatever the words of the Caliphs that contradict the Sunnah of the Messenger (peace and blessings be upon him), an excuse is made for them and they are not used as evidence, nor are they made an argument against the Sunnah of the Messenger (peace and blessings be upon him). The important point is that the Sunnah of the Rightly Guided Caliphs comes after the Sunnah of the Messenger (peace and blessings be upon him). Ibn 'Abbas (may Allah be pleased with him and his father) said: This was while Abu Bakr and 'Umar were present. So what about one who opposes the saying of the Messenger (peace and blessings be upon him) with the saying of someone far below Abu Bakr and 'Umar? There are some people who, when told "This is the Sunnah," say, "Yes, but so-and-so scholar said such and such," from among the followers of taqlid (following a scholar without knowing his evidence) who are fanatical. As for one who argues with the saying of a scholar while he does not know the Sunnah, there is no harm in that, because taqlid is permissible for one who does not know for himself, and there is no harm in it. He said: meaning: "al-Nawajidh" are the extreme molars, and it is an expression for the intensity of holding on. So if a person holds onto something with his hands and bites down on it with the extreme of his teeth, that is a stronger holding on than if he held it with one hand or two hands without biting. This indicates that the Prophet (peace and blessings be upon him) commanded us to hold on to his Sunnah and the Sunnah of the Rightly Guided Caliphs after him (peace and blessings be upon him) with the strongest possible holding on. And Allah grants success.
Peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The Prophet (peace and blessings be upon him) said, after commanding the following of his Sunnah and the Sunnah of the Rightly Guided Caliphs and urging to hold on to them and bite down on them with the nawa'jadh: This addition is of the type of adding a description to the described. And the newly invented matters, by which he (may Allah's prayers and peace be upon him) meant, are the innovations in the religion of Allah. This is because the original ruling regarding what a person worships his Lord with and draws near to Him with is prohibition and forbiddance, until evidence establishes that it is prescribed.