not be the case if the subsequent partic.ularizer were an abrogator, for abrogation can‌ not be proven by means of a single tradition. Furthermore, the verse does not bear verbal generality. It is established by its general application and other contextual factors. Accordingly, if other evidence is produced that can support its particularization, then it would mean that the generality in the verse is not meant in reality.

(١٣) And those [women] from whom you seek contentment, give them their portions as a duty. (Q. ٤:٢٤)

The general view among Sunni scholars is that the permission to contract al-muta (temporary marriage of pleasure) was abrogated, and that its prohibition is established until the day of Judgment. The Twelver Shate scholars, however, are in agreement that the permission remains in effect and that the verse has not been abrogated. A group of the Companions of the Prophet and the second generation of the Compan‌ ions agree with them in this matter. According to Ibni:Iazm: "Ibn Masud, Muawiya, Abo SaId, Ibn Abbas, Salma and Mabad, the sons ofUmayya b. Khalaf, Jabir, and
Amr b. I:Iurayth continued, after the death of the Prophet, to consider it [muta] law‌ ful. Moreover, Jabir reported, regarding all the Companions, that they continued to uphold its lawfulness during the time of the Prophet and of Abo Bakr and almost till the end ofUmars caliphate." Then he [Ibn I:Iazm] adds, "Among the Successors of the Companions, Tawus, SaId b. Jubayr, Ata, and the rest of the [Mekkan] jurists believed in its permissibility."٤١
Shaykh al-Islam al-Marghiyani has attributed the opinion regarding the permissi‌
bility of the muta to Malik, deducing it from his statement that "the reason is that the mut a marriage was permissible; and it remains thus until its abrogator can be proven."٤٢
Ibn Kathir attributes to Al:tmad b. I:Ianbal the view that the muta is permissible
when necessary, in accordance with a certain tradition.٤٣ Ibn Jurayl:t, a leading per‌ sonality and jurist of Mekka in his time, contracted mut a marriages with seventy women.٤٤ We will discuss this subject, God willing, when we come to this verse in our exegesis. However, here we shall present a brief discussion in order to prove that the substance of this verse was not abrogated.
To make this clear, the abrogation of the injunction in question depends on two
things: first, that the purport of al-istimta (enjoyment) in the verse is enjoyment of women by the muta type of marriage; and second, that the mut a marriage was sub‌ sequently prohibited.
As for the first condition-namely, seeking the enjoyment of women by al-muta‌ there is no doubt of its being established. The traditions reported both by the Sunnis and the Shates regarding that are numerous. Al-Qurtubi says: "The majority maintain that the meaning of muta marriage was [the one that was practiced] in the early days of Islam. Ibn Abbas, Ubayy, and Ibn Jubayr read the verse [as follows]: And those from whom you seek contentment for a specified time, give to them their portions."٤٥
With this in mind, one should not take into account al-I:Iasan al-Ba ris
verse refers to a permanent marriage, and that God in His Book did not make al-muta permissible. Al-I:Iasan goes on to attribute this opinion to Mujahid, and Ibn Abbas also, whereas the traditions related on their authority, stating that the verse was revealed