change anything from it (Qur'an) from its place", suggesting abrogated verses were not deleted.) This form of naskh also poses the question of why a verse important enough to be the basis of immutable hukm (ruling) dealing with life and death would disappear from the written Quran (mus'haf), and what scripture allows it. Another report used to support naskh al-tilāwa dūna al-hukm — where Aisha states that a Quranic verse requiring only five suckling of a child to establish foster-parentship was abrogated but which later became the basis of a certain rule in Islamic law — is argued against by Ahmad Hasan on the grounds that rule was rejected by "the ancient schools of [Islamic] law". Hasan also argues against the report that some surahs (muawwadhatdn) were not included in the mus'haf saying that "certain companions" heard Muhammad reciting a qunut or du'a prayer and thought it was part of the Qur'an.) In support of this form of naskh was Al-Shafi'i, who disagreed with Maliki and Hanafi and maintained that the Sunnah cannot abrogate the Quran and the Quran cannot abrogate the Sunnah. (This left naskh al-tilāwa dūna al-hukm as the way to explain the punishment of stoning.) While Shāfi'ī never postulated the existence of a "stoning verse", he did acknowledge the probability of "abrogation of wording but not ruling", as well as acknowledging Aisha's claim that there was a stoning verse in Quran, which had been lost. 3. naskh al-hukm wa-'l-tilāwa Examples of abrogation of both ruling and wording — where a ruling is voided and its text omitted from the mus'haf so that the only evidence that it ever existed is in hadith — include the alleged "Satanic Verses" mentioned above, and a (much less controversial) report on how a wet nurse may become a foster parent, (specifically on how many times a wet nurse may breast-feed someone's child before that child is forbidden to marry any of the wet nurse's natural children. A hadith attributed to Aisha states that "among the things that were revealed of the Qur'an was that ten definite breastfeedings make a person a mahram". Liaquat Ali Khan states that "very few Muslim jurists concede that any portion of the Quran has been removed" through this mode of abrogation. And John Burton writes that this mode is generally acknowledged, in part due to the many alleged instances of revelation being erased: As to how