abrogated by 9:5 (according to Fatoohi) include: Similarly verse Q.9:29 is considered by Nahhās "to have abrogated virtually all verses calling for patience or forgiveness toward the People of the Book" (according to Reuven Firestone). (The verse abrogates more early verses of the Quran than any other according to some Muslim Islamic scholars, while others have concluded it does not abrogate any verses. Length of the period (`iddah) widows must wait before remarrying This abrogation has been called a "'classic' instance" of the "'classic' mode" of naskh by Usulis (i.e. students/scholars of the principles of fiqh) that 'proves' "the fact of Naskh". It (is thought to have) shortened the `iddah, i.e. the waiting period for widows (also divorcees, but these verses refer only to widows) before re-marriage, from one year .... ... to four months and ten days: But Q.2:240 makes no mention of a waiting period before marriage, but only financial provisions ("maintenance and residence", aka matāʿ) for widows. And other scholars say it wasn't abrogated since Q.2:234 is about the mandatory mourning period for a woman without remarrying after her husband dies while Q.2:240 is that inheritors don't force her out of her husband's house for a year unless she wanted to leave, which is why it says "then no blame on the guardians". This did conflict with "the details of the rules to govern inheritances laboriously worked out in the fiqh", (according to non-Muslim critic and scholar John Burton). Burton argues that protecting established fiqh rulings from the contradiction of Quranic verses such as Q.2:240 (and not addressing conflicts between different lines of revelation) was what motivated the usulis who developed the theory of naskh. Questions raised In reply to the rationale of gradual introduction of the ban on alcohol, some (Farooq Ibrahim) have noted that while hadith often explain events that the Quran refers to cryptically, there is no explanation or mention of a strategy of gradual banning of alcohol consumption found in any Sahih hadith. Nor was a gradual process used in other Islamic prohibitions. The worship of multiple gods, and of having intercessors before God were both banned with no evident concern over whether they were too harsh or impractical. Burton suggests that the idea that naskh can be explained as takhfīf (lightening) is of limited usefulness because it is applied to both naskh that make things easier for Muslims in the temporal world