that diverted them over time from the Book of Allāh and the sunnah of His Messenger (ṣallá Allāhu ʿalayhi wa-sallam), as is unfortunately observed today among the majority of those who adhere to a particular school of thought, including many doctors and graduates from colleges of sharīʿah. They all practice their religion according to a specific school and impose it on others, even among the scholars. Thus, their eminent figure Abū al-Ḥasan al-Karkhī al-Ḥanafī states his famous saying: "Every verse that contradicts what our companions adhere to is interpreted or abrogated, and every ḥadīth likewise is interpreted or abrogated." They have made the school of thought the foundation and the Noble Quran secondary; that is the (al-Muthannā) without any doubt or uncertainty. As for what is mentioned in "al-Nihāyah" following the ḥadīth, where it interprets (al-Muthannā): "It is said that al-Muthannā refers to the reports of the Children of Israel after Moses (peace be upon him), who composed a book among themselves according to their desires, apart from the Book of Allāh, and that is (al-Muthannā). It is as if Ibn ʿAmr disliked taking from the People of the Book, and he had books that came to him from them on the day of Yarmūk. He said this due to his knowledge of what they contained." I say: This interpretation is far removed from the apparent meaning of the ḥadīth, and that (al-Muthannā) is among the signs of the approaching Hour, having no relation to what the Jews did before his mission (ṣallá Allāhu ʿalayhi wa-sallam). It is no wonder that Ibn al-Athīr indicated the weakness of this interpretation by introducing it with the phrase "it is said," and even weaker is what is mentioned after it: "Al-Jawharī said: (al-Muthannā) is what is called in Persian (dūbeytī), which is singing"!