allowing abrogation by the Sunnah of the Qur'ān. The Maliki, Shafi'i and Hanbali schools of Sunni Islam maintained that a Sunnah practice from a Hadith can never abrogate a Quranic verse, (according to Yusuf Suiçmez). In contrast, the Hanafi fiqh of Sunni Islam, from the days of Abu Hanifa, along with his disciples such as Abu Yusuf, believe that Sunnah can abrogate a Quranic verse. (Q.10:15 specifically refers to the Quran and both verses uses the word ayah, which is the term used to refer to Quranic verses — although as mentioned earlier ayah is also used to refer to other "signs" of God.) For Al-Shāfi'ī "I merely follow what is being revealed to me" in meant to that "the sunnah cannot abrogate the Book" but only "follow what it laid down in" it, (according to Yusuf Suiçmez). Al-Shafi'i adduces Q.2:106 as "categorically" allowing abrogation of the Quran only by the Quran, according to Ahmad Hasan, and argues that the Quran cannot abrogate the Sunnah because if this were allowed a "host of rules framed by the Prophet would be cancelled". (Stoning of adulterers would be replaced by flogging, etc.) According to another scholar, (John Burton), Al-Shafi'i argues that it is not possible for the Quran to abrogate the Sunnah because "were a Sunnah to be replaced, for example by a Quran revelation, a fresh Sunnah would accompany this revelation, in order to demonstrate that the Prophet's later Sunnah had superseded his earlier Sunnah ...", i.e. having spoken a revelation contradicting what he said or did to his companions, God's messenger would correct what he spoke or did. "Shāfi'ī set his face decidedly against any acceptance of the idea then current that in all such cases the Qur'ān had abrogated the Sunnah, or the Sunnah the Qur'ān," Burton writes. Shafi'i insisted that "... any verbal discrepancies between the Qur'ān and the reported sayings or reports of the practices of Muhammed — the Sunnah of the Prophet" were illusions that "could always be removed on the basis of a satisfactory understanding of the mechanism of revelation and the function of the prophet-figure". Shafi'i's stance was a reaction to larger developments within Islamic jurisprudence, particularly the reformulation of the fiqh away from early foreign or regional influences and toward more eminently Islamic bases such as the Quran. This assertion of Qur'anic primacy was accompanied by calls for an abandonment of the Sunnah.