of sunnah than is now commonly used. This being the "acceptable norms" or "custom", which included examples of the Muhammad's companions, the rulings of the Caliphs, and practices that "had gained general acceptance among the jurists of that school". Abū ʿAbdullāh Muhammad ibn Idrīs al-Shāfiʿī (150-204 AH), known as al-Shafi'i, argued against flexible sunnah and the use of precedents from multiple sources, emphasizing the final authority of a hadith of Muhammad, so that even the Qur'an was "to be interpreted in the light of traditions (i.e. hadith), and not vice versa." While the sunnah has often been called "second to the Quran", hadith has also been said to "rule over and interpret the Quran". Al-Shafiʿi "forcefully argued" that the sunnah stands "on equal footing with the Quran", (according to scholar Daniel Brown) both being divine revelation. As Al-Shafi'i put it, "the command of the Prophet is the command of God" (notwithstanding the triumph of this theory, in practice the schools of fiqh resisted the thorough application of hadith and fiqh was little changed from the days before Al-Shafi'i). This, though, contradicts another point Shafi made which was the sunnah was below the Quran. Sunnah of Muhammad outranked all other, and "broad agreement" developed that "hadith must be the basis for authentication of any Sunnah," (according to M.O. Farooq). Al-Shafiʿi's success was such that later writers "hardly ever thought of sunnah as comprising anything but that of the Prophet". Systemization of hadith While the earliest Muslim lawyers "felt no obligation" to provide documentation of hadith when arguing their case, and the sunnah was not recorded and written during Muhammad's lifetime, (according to scholar Khaled Abou El Fadl), all this changed with the triumph of Al-Shafi‘i and a "broad agreement" that Hadith should be used to authenticate sunnah, (according to Mohammad Omar Farooq), over the course of the second century, when legal works began incorporating Prophetic hadith. Hadith was now systematically collected and documented, but several generations having passed since the time of its occurrence meant that "many of the reports attributed to the Prophet are apocryphal or at least are of dubious historical authenticity," (according to Abou El Fadl). "In fact, one of the most complex disciplines in Islamic jurisprudence is one which attempts to differentiate between authentic and inauthentic traditions." Classical Islam Islam jurists divide sunnah into that which has no legal consequences --al-sunna al-ʿādīyah -- (the "personal habits and