would be transmitted without interruption. If it is transmitted by a few, to the exclu‌ sion of others, this, then, would be the proof of the falsehood of its narrator or his error. Consequently, it does not meet all the criteria that establish the evidentiary nature of a single tradition. It is for this reason that we maintain that the Quran does not become established by means of a single tradition. It must be transmitted successively.
Among the things which cannot be doubted is the fact that an abrogation is not
applicable to some Muslims, to the exclusion of others. Therefore, the reasons for reporting it are strong. Hence, if an abrogation became conclusively established, then information about it would have been transmitted without interruption. If, however, it were reported by a single narration, this would serve as proof of its falsehood and error. In this way, the distinction between particularization and abrogation becomes clear, and the orrelation
latter ceases to hold true.

NOTES

l. See Ibn Abd ai-Muttaqi, Kanz al-Ummal, including the section dealing with Iti am,
vol. ١, pp. ١٥٣-٥٤, ٣٣٢, where many sources of this tradition are listed.
٢. Ali b. Abi Ali al-Amidi, al-lbkamfi U$iU al-Ahkam, ٣ vols. (Cairo: Maktabat wa
Matbaat Mu!Jammad Ali Sahib, ١٩٦٨), vol. ٢, pp. ١٥٠-٥١. ١٣