al-Wādih fī Usūl al-Fiqh (The Clear Exposition of the Principles of Jurisprudence), in his argument that the Quran cannot be abrogated by the Sunnah:

“One such proof is His saying:

‘Whatever verse We abrogate or cause to be forgotten, We bring one better than it or like it.’

The Sunnah is neither like the Quran nor better than it. Abrogation by the Sunnah is therefore ruled out, since it would entail an impossibility: His statement would not correspond to what it reports. That is impossible for Allah, and whatever entails it is likewise impossible.”

He said:

“If it is objected: ‘Your argument rests on the premise that “better” means superior in excellence. Yet that is not what is intended. Rather, the meaning is: “We bring one better than it for you.” For us, this amounts to one of two things: either an easier obligation, which is an immediate benefit, or a greater reward because the obligation is more burdensome and difficult, which brings benefit in the Hereafter and in the final outcome. Both may be brought about through the Sunnah.

‘Another possible meaning is: “We bring something better than it,” not as an abrogating replacement, but as an entirely new obligation that is better for you, even if it is conveyed neither through an abrogating Quranic passage nor through an abrogating Sunnah.’

They say: ‘These interpretations are supported by the fact that no part of the Quran itself is better than another. Thus, they must interpret the expression beyond its apparent meaning, so that “better” refers to the obligation rather than to the means by which it is conveyed.’”

In reply, he said:

“Their contention that ‘better’ refers to an ease or reward specific to us is unsound. Had He intended that, He would have said, ‘for you.’ His omission of those words therefore indicates the unrestricted meaning of the expression: that the abrogating passage is better both in itself, intrinsically, and in the benefit derived from it in this life and the Hereafter. Moreover, its apparent meaning requires