Shāfi'ī's insistence upon the impossibility of contradiction between Sunnah and Qur'an can thus be seen as one component in this larger effort of rescuing the Sunnah: According to Burton, another argument against this "crossover" of types of revelation in abrogation revolved around concern that unbelievers would use it to argue against the validity of Islam. If the Sunnah "naskhed" the Quran, unbelievers would be able to say that "Muhammad was saying or doing the opposite of what he alleged was being revealed to him by God"; while if the Quran abrogated the Sunnah they could claim that "God was belying the man who claimed to be His Prophet". Replies One reply to these arguments against crossover of kinds of revelation in abrogation was that the Sunnah — like the Quran — "had also been revealed to Muhammad", and if the Sunnah abrogated the Quran or vice versa, it was "merely" a matter of "one element of revelation" replacing "another". The argument that the Sunnah/Muhammad's actions were of divine origin/revelation was based on Quranic verse (The opposite point of view — that the Sunnah could not naskh the Quran was based on:) While 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, the Hanafi jurists used that verse to justify their opinion that abrogation of the Qur'an by the life actions of Muhammad (Sunnah) was based solely on his Divine inspiration, that when he acted or said anything, any abrogation implicit through his action, of the earlier Qur'anic ruling was from Allah alone. Hanafi school stated, adds Suicmez, that to accept that "a Sunnah can abrogate the Qur'an entails honoring of Muhammad". Another argument for allowing abrogation between the Quran and the Sunnah and against the Al-Shafi'i position that Burton believes had no effective counter-argument was the issue of the penalty for adultery in Islamic law. As mentioned above this was stoning death (something widely supported by the Sunni schools of fiqh including the school of Al-Shafi'i, but this punishment was found only in the Sunnah; in the Quran, verse Q.24:2 clearly called for 100 strokes of the lash — not execution — as a penalty for adultery. The only explanation for this was that this point of Islamic law was based on abrogation of the Quran by the Sunnah.