another sixty years pass, so he would have, with his age on the day he was lost, one hundred and twenty years, and his wealth would then be distributed among his heirs if they were alive. And if some of his heirs died before the passing of one hundred and twenty years and left behind heirs, they would have nothing of the missing person's wealth, and his wealth would belong to the living among his heirs. His share from the wealth of an inherited person who died during the waiting period shall be held in trust (waqf) for the missing person. If the period passes and no news of the missing person is known, the held portion is returned to the heirs of the deceased person whom the missing person was to inherit from, and it shall not belong to the heirs of the missing person. Al-Lu'lu'i said: This is the view of Abu Yusuf. Al-Khabri reported from al-Lu'lu'i that he said: [The portion held for the missing person, even if no news of him is known, shall belong to his heirs. He said] (34): And this is the correct view in my opinion. What we have mentioned is what Ibn al-Labban reported from al-Lu'lu'i, where he said: If the wife of the missing person died before the completion of one hundred and twenty years by a single day, or after his disappearance by a single day, and then one hundred and twenty years were completed (35), she would not inherit anything from him, and we would not make him inherit from her; because we do not know which of them died first. This is the analogy of the statement of those who said regarding the drowned: that none of them inherits from their companion, and the living heirs of each one of them inherits from them (36). The Qadi said: This is the analogy of the view of Ahmad. The jurists agreed that no one inherits from the missing person except those who are living from among his heirs on the day his wealth is distributed, not those who died before that, even if by a single day. They disagreed regarding one who died while having a missing person among his heirs. The school of Ahmad and most jurists is that every heir (37) among his heirs is given the certain portion, and the remainder is held in trust until his status is clarified or the waiting period passes. You then construct the issue based on him being alive, then on him being dead, and you multiply one by the other if they are disjoint, or by their common factor if they are congruent, or you suffice with one of them if they are identical, or with the larger of them if they are proportional. You give each person the lesser of the two shares, and whoever does not inherit except from one of them, you give them nothing, and you hold the remainder. It is permissible for them to reach a settlement (sulh) regarding what exceeds the share of the missing person, and Ibn al-Labban chose this because it does not exit [the circle of] them. Al-Wanni (38) disapproved of this and said: There is no benefit in some heirs having less than what they are entitled to in the issue of life.