ibdāl in Arabic)" or "suppression", i.e. the nullification/elimination of the old verse from the Mus'haf (the written Quran compiled after Muhammad's death) (process known as naskh al-hukm wa-'l-tilawa, or ibtāl in Arabic). Two verse also suggest abrogation can refer to either these two meanings, —suggests naskh is supersession/substitution (tabdīl, related to ibdāl). —refers "solely to eradication or nullification" according to scholar Al-Fakhr al-Razi. In addition, traditional non-religious Arabic sayings, poetry, etc. used to determine the meaning of Quranic terms also suggest abrogation means either suppression or supersession. The verse Q.16:101 was employed by the founder of the Shafi'i school of Sunni Islamic jurisprudence — Imam Shafi'i — as proof that a Qur'anic verse can only be abrogated by another Qur'anic verse. (see below) Dissenting views Orthodox/pro-naskh scholars (like Ali b. Muhammad b. Ibrahim 'Ala al-Din, known as al-Khazin) argues that Abrogation Verse 2:106 was revealed in response to allegations by unbelievers in Mecca "that Muhammad decides a ruling, then abrogates it!". However, according to Mohammed al-Ghazali this explanation cannot be true because the verse was revealed in Mecca where at the time "no such laws" were being abrogated. Another argument against the orthodox interpretation of the verse is that the word translated as "revelation" (ayah) in the two Verses of Abrogation is ambiguous, and what is abrogated may be something other than a verse in the Quran. Ayah is more accurately translated (according to Khaleel Mohammed) as "sign" — as in a sign "sent down by God to guide humankind to Him" — revelation being only one kind of sign. Satanic verses and abrogation The one other Quranic verse using naskh in sense of abrogation is Q22:52. This verse is cited by historian and exegete Tabarī in connection with the incident of the so-called "Satanic Verses". Tabarī's interpretation (Tafsīr) states that God removed some of the early verses that the devil had cast into the Quran (making worship of other deities permissible) and replaced them in later verses. It supports an interpretation of naskh as eradication (izāla) so as not to be found in the written Quran (Mus'haf) and thus made acceptable the idea of naskh as the nullification of a verse and ruling — naskh al-hukm wa-'l-tilāwa — without any (immediate) replacement. Ibn Taymiyyah also identified "something that Satan has managed to insinuate into Revelation through Prophetic error" is naskh-ed by a divine verse, (which he calls al-naw' al-ikharmin