Its estimation for those who read the will in the nominative: and the will of those who are to bequeath, or and the ruling of those who are to bequeath a will for their wives, or and those who are to bequeath a will for their wives. And for those who read in the accusative: and those who are to bequeath will bequeath a will, like saying: you are only the mail's journey, by implying you journey. Or and the obligation of those who are to bequeath a will. And this is indicated by the reading of Abdullah: 'It is prescribed for you the will for your wives as a provision for a year,' instead of his saying: 'And those who are to bequeath among you and leave behind wives, a will for their wives as a provision for a year.' And Ubayy read: 'A provision for their wives as a provision.' And it was narrated from him: 'So a provision for their wives.' And a provision is specified by the will, except if you imply 'they will bequeath,' then it is accusative by the verb. And according to the reading of Ubayy, 'a provision' is accusative by 'provision,' because it is in the meaning of enjoyment, like saying: 'Praise belongs to Allah, the praise of the grateful,' and 'I liked the striking of Zaid with a severe strike.' And 'not being expelled' is a confirming source, like saying: 'This saying is not what you say.' Or it is an alternative to 'provision.' Or it is a state of the wives, meaning not expelled. And the meaning is that the right of those who pass away from their wives is to bequeath before they die that their wives enjoy after them for a complete year, meaning they should spend on them from their inheritance and they should not leave their homes. And this was in the early days of Islam, then the duration was abrogated by His saying: 'Four months and ten days.' And it was said: what exceeds this amount is abrogated, and the spending was abrogated by the inheritance which is a quarter and an eighth. There is a difference regarding the housing; according to Abu Hanifa and his companions: there is no housing for them in what they do for themselves from adornment and exposing themselves to suitors from what is known and not legally forbidden. If you say: how was the previous verse abrogated by the latter? I say: the verse may be earlier in recitation and later in revelation, like His saying: 'The foolish will say,' along with His saying: 'Indeed, We see your face turning in the sky.'