llo

NATIONAL LAW INSTITUTE UNIVERSITY, BHOPAL

SEMESTER – IV
FAMILY LAW – II PROJECT

On

DISQUALIFICATION OF INHERITANCE UNDER MUSLIM LAW

SUBMITTED BY: SUBMITTED TO:

Poorva Pandey
2021BALLB23 Asst. Prof. Saubhagya Bhadkaria

ii
 DECLARATION

I, Poorva Pandey, D/o Dr. Seema N Pandey, Roll Number 2021BALLB23, Enrollment
Number A-2320 do hereby declare that the Project titled “Succession Rights of Tribal
Women: Need of Codification of the Customary Laws” is an outcome of my own
independent research endeavour and has been carried out under the guidance of Asst. Prof.
Saubhagya Bhadkaria.
Literature relied on by me for the purpose of this Project has been fully and completely
acknowledged in the footnotes and bibliography. The Project is not plagiarized and all
reasonable steps have been taken to avoid plagiarism. Similarity Index as per the Turnitin
Report is ___%.
In case, my project is found to be plagiarized, the course teacher shall have the full liberty to
ask me to revise the Project. If I fail to comply with the instructions of the teacher, my project
may be referred to the Committee Against Use of Unfair Means and I will comply with the
decision of the said Committee.
Poorva Pandey
2021BALLB23
Date:

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 ACKNOWLEDGMENT

The support of many people has made this project possible. I would like to express my
warm gratitude to Asst. Prof. Saubhagya Bhadkaria, who helped me during the project,
by sharing her brilliant knowledge to create a cohesive whole. I appreciate the liberty to
write this Project on the format of a Doctrinal Project as allowed by Professor generously.
I would also like to thank Gyan Mandir, NLIU officials who helped me find the right
research material for this report. I also express my appreciation to the authority of the
University. I would like to extend my gratitude to my friends and family who helped me
to carry out this project successfully.
Poorva Pandey
(2021BALLB23)

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 TABLE OF CONTENTS

ABSTRACT .............................................................................................................................. 6

INTRODUCTION.................................................................................................................... 6

REVIEW OF LITERATURE ................................................................................................. 6

STATEMENT OF PROBLEM ............................................................................................... 8

HYPOTHESIS.......................................................................................................................... 8

RESEARCH QUESTIONS ..................................................................................................... 8

OBJECTIVES OF RESEARCH ............................................................................................. 9

METHOD OF STUDY............................................................................................................. 9

COSMOPOLITANISM...................................................... ERROR! BOOKMARK NOT DEFINED.

TYPES OF COSMOPOLITANISM....................................................................................... 9

THIN COSMOPOLITANISM ................................................ ERROR! BOOKMARK NOT DEFINED.

COMPATRIOT PREFERENCES ....................................................................................... 15

CONCLUSION ...................................................................................................................... 15

BIBLIOGRAPHY ........................................................................................................................ 15

WEBSITES REFERRED:..................................................... ERROR! BOOKMARK NOT DEFINED.

BOOKS AND ARTICLES REFERRED: ................................. ERROR! BOOKMARK NOT DEFINED.

 ABSTRACT

This paper is going to analyse the political obligation which compatriots have and will also try
to find what connection lies between members of a weak community and cosmopolitans.

INTRODUCTION

The Mohammedan law of inheritance was perceived from the pre-Islamic customary law of
succession. Joint family property is not a concept acknowledged by Muslims unlike Hindus. A
son born in a Muslim family does not acquire a right in the property simply by his birth. His
right is not recognised till his ancestor has passed away. When a female acquires property, her
right is absolute and with no limitations. Sharers and residuaries are entitled to have a right in
the deceased’s property.
The Muslim law of succession is a unique concept in itself. Under Muslim law the property is
not classified as movable or immovable, obstructed or unobstructed, corporeal or incorporeal
etc. As there is no such classification all the property is passed by way of inheritance to his
heirs after resolving all the obligations and debts.
For non-testamentary succession, the Muslim Personal Law (Shariat) Application Act, 1937
is referred.1 For testamentary succession (where the deceased has made a will prior to his death)
the relevant Muslim Shariat law is taken into consideration. In case where the property involved
in question is an immovable property situated in West Bengal or whose jurisdiction comes in
Madras and Bombay High Court, the Muslims shall be bound by the Indian Succession Act,
1925.2 This exception is made only for testamentary succession.
There are five grounds of disqualification of inheritance under Muslim law. They are as
follows:
 Killer/Murderer
 Illegitimate children
 Child in the womb
 Difference of religion
 Escheat

1
The Muslim Personal Law (Shariat) Application Act, 1937 §2.
2
The Indian Succession Act, 1925 §57.

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The researcher will be dealing with these grounds in detail with reference to case laws. In this
paper the researcher is going to analyse the concept of disqualification of inheritance among
Muslims.

REVIEW OF LITERATURE

The researcher has referred to the following books, journal articles, paper presentations and e-
books. A review of each has been provided below:

 Sir Dinshah Fardunji Mulla, Mulla’s Principles of Mohammedan law (1907)3

This is the most famous book on Muslim law. It is considered to be one of the prominent
texts when it comes to Islamic readings and has a distinctive identity in India. The author
has easily explained the application of Muslim law in both India and Pakistan. The Muslim
Personal Law (Shariat) Application Act, 1937 is also given in the appendices the purpose
of making avail- able to the readers some of the material which otherwise could be
inconvenient to reach. To make the book more fruitful, a comprehensive subject index has
been given at the end.

 Aqil Ahmad, P. C. Gupta, A text book of Mohammadan law (1966)4

The book is very gripping and builds an interest to know about the constitution even more.
The table of contents of the book are readable and informative. A person who is new in the
field of law will definitely find this book very informative and clear one’s doubts. Towards
the end the author has dealt with recent changes in the Muslim personal law. The author
has made an attempt to include recent case laws as well. The footnotes are also very precise
and have been referred very appropriately.

 N. J. Coulson, Succession in the Muslim Family (1971)5

This book provides a summary of general nature of Islam law of inheritance. It has dealt
with all the heirs and succession rights in a Muslim family. Chapter XI of the book deals
with impediments to inheritance. As it is a very old book it has talked about the classical

3
Sir Dinshah Fardunji Mulla, MULLA’S PRINCIPLES OF MOHAMMEDAN LAW (1907).
4
Aqil Ahmad, P. C. Gupta, A TEXT BOOK OF MOHAMMADAN LAW (1966).
5
N. J. Coulson, SUCCESSION IN THE MUSLIM FAMILY (1971).

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 position. This chapter has helped me in understanding the classical situation efficiently.
Slavery and illegitimacy are the main concern of the author in this book when it comes to
exclusion.

 Almaric Rumsey, Moohummudan Law of Inheritance and Rights and Relations affecting
it Sunni Doctrine (1880)6
Professor Almaric Rumsey has appreciated the divine justness and equitability of the
Islamic law of inheritance. In his book he has stated that the Muslim law of inheritance,
“comprises beyond question the most refined and elaborate system of rules for the
devolution of property that is known to the civilised world.” There are numerous books on
Muslim personal law but this book is straightforward. The book has a sequential approach.
The book apparently is aimed at the student reader, discussing background and general
issues. I have found it useful for references to authorities on particular articles.

STATEMENT OF PROBLEM

There is no concurrence among scholars on the concept of disqualification of a Muslim person

from inheritance.

HYPOTHESIS

A Muslim heir is disqualified from inheritance on homicide, apostasy, illegitimacy or marrying

under Special Marriage Act, 1954.

RESEARCH QUESTIONS

The research questions of the paper are as follows:

 How many ways are there to exclude an heir?
 Why are illegitimate child disqualified from inheriting property in the customary laws?
 Can disqualification of an heir be annulled?

6
Almaric Rumsey, MOOHUMMUDAN LAW OF INHERITANCE AND RIGHTS AND RELATIONS AFFECTING IT SUNNI
DOCTRINE (1890).

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 OBJECTIVES OF RESEARCH

The objective of this paper are as follows:

 To examine the reasons behind disqualification of inheritance
 To understand how the law has evolved on disqualification of Muslim inheritance

METHOD OF STUDY

This research Project uses the Doctrinal Method of study. A simple understanding of the same
would be that the research has been done by analysing the existing statutory propositions and
case laws by way of reasoning. It relies on secondary sources such as research papers, case
studies and other freely available publications on the internet and in libraries. The researcher
has done a fundamental assessment of all sources such as journals, papers, and e-resources and
examined the views and ideas of various academicians and subject experts. The researcher has
referred to certain case laws in understanding the Islamic law. All the resources that were
referred are duly acknowledged in footnotes and bibliography.

EXCLUSION FROM INHERITANCE IN EARLIER TIMES

Inheritance is considered to be an integral part of Shariah law and its implementation is a

mandatory aspect of divine teaching of Islam. In order to understand the Islamic laws of
inheritance it is important to look into the inheritance process followed in the Arabian
Peninsula prior to the revelation of Quranic rules. The exact details of the pre-Quranic system
of inheritance are hard to extract. The least we know is that only the male relatives (agnates)
of the deceased were allowed to inherit. The male agnate relatives were called asaba. Rule of
priority was followed to determine which of the male surviving member would inherit. There
is no express verse in the Quran which determines the share; it does say that the share of a man
is twice that of a woman.
The Sunni jurists take the view that the intention of the Qur'anic injunctions was not to
completely replace the old customary agnatic system entirely but merely to modify it with the
objective of improving the position of female relatives. The Sunni Islamic law of inheritance
is therefore, an amalgamation of the Quranic law superimposed upon the old customary law to
form a complete and cohesive system.7

7
Dr. Abid Hussain, THE ISLAMIC LAW OF WILLS AND INHERITANCE 520 (2015).

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On the contrary the Shia jurists argue that since the old rule of inheritance was not put forward
in the Quran it was completely rejected by the new Quranic law. The new Quranic law is the
one that must prevail on matters of inheritance. There are three verses in the Quran which talk
about the inheritance shares. The three verses are 4:11, 4:12 and 4:176. With the help of these
verses and sayings of Prophet and reasoning the Muslim jurists have interpreted the laws of
inheritance.
The heirs may be kept from inheriting the property if there is a difference in religion or a
homicide is done. The Prophet, sallallahu 'alayhi wa sallam, said: “A Muslim cannot be the
heir of a disbeliever, nor can a disbeliever be the heir of a Muslim.”8
This is a general rule followed in Islam. A person who professes Islam is not entitled to inherit
from a person professing different religion and vice-versa. Although Hanafi school of thought
allows Muslim to inherit from an apostate (a person who renounces his religion).
Allah's Messenger, sallallahu 'alayhi wa sallam, said: “One who kills a man cannot inherit from
him.”9 All the jurists agree that intentional or unjustifiable killing according to Shariah is a bar
to inheritance because if such people are allowed to kill and then benefit from the estate of the
victim, it will encourage incidents of homicide.
There are five circumstances under which a person is not entitled to inherit the property. He/she
can be excluded from inheriting the property if certain grounds are met.10 These grounds have
been discussed in detail further.

DISQUALIFICATION ON THE BASIS OF DIFFERENCE IN RELIGION

It is mutually agreed by both Sunni and Shia Muslims that a non-Muslim can’t inherit from a
Muslim. If a deceased follows a religion and his heir follows different religion the difference
in religion will prevent each other from inheriting each other’s property. According to the
Hadeeth, a Muslim is not allowed to inherit from a disbeliever.
An apostate is known as murtadd. There are two types of apostasy as follows:
 An fitrah
Al-Murtadd ‘an fitrah is a person who had faith in Allah from the time he is born but later

converts.

8
https://sunnah.com/bukhari/85/41.
9
Ibid.
10
Almaric Rumsey, MOOHUMMUDAN LAW OF INHERITANCE AND RIGHTS AND RELATIONS AFFECTING IT SUNNI
DOCTRINE, 181 (1890).

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 An millah
Al-Murtadd 'an millah is one born to kafir parents who then becomes a Muslim and later desert

his faith. Al-Murtadd ‘an millah will be given a chance to repent.

A murtadd is not allowed to inherit from a Sunni Muslim except if he repents and returns before
the distribution of property.
Initially a converted heir did not have any right in his father’s property after renouncing his
religion. But after the commencement of the Caste Disabilities Removal Act, 1850 renunciation
of religion does not affect the converted heir’s inheritance right.11 The Act was enacted to
negate the adverse effects of conversion on inheritance rights of such a convert. The essence
of the Act is that no inheritance rights will be affected by mere renunciation of one’s religion
and expulsion from religious community. Section 1 of the Caste Disabilities Removal Act inter
alia provides that “if any law or (customary) usage in force in India would cause a person to
forfeit his/her rights on property or may in any way impair or affect a person’s right to inherit
any property, by reason of such person having renounced his/her religion or having been ex-
communicated from his/her religion or having been deprived of his/her caste, then such law or
(customary) usage would not be enforceable in any court of law.”12
He will still be entitled to inherit property under the Muslim law to which he belonged to
before conversion. Converts are allowed to inherit fathers’ property. But his non-Muslim
children cannot inherit property from their deceased father. For example, a Muslim family had
a son and a daughter. The son renounces Islam and converts to Hinduism. On the death of his
father both Muslim sister and non-Muslim brother will be entitled to inherit from the fathers’
property. The non-Muslim son will not be excluded from the property and will be considered
competent to inherit the fathers’ property.
In a Madras High Court ruling it was held that conversion will not eliminate the convert’s right
of inheritance from the property.13 The religion of the deceased person is an important factor
to be taken into consideration. If a person dies a Muslim. The convert’s descendants do not
enjoy the same protection under the law. For example, X a Hindu converted to Islam and died.
His wife and children being Hindu heirs cannot inherit from X. A non-Muslim cannot inherit
from a Muslim. If his wife dies before X, X will be entitled to inherit from his wife’s property
as X’s inheritance rights are protected by the Act.

11
The Caste Disabilities Removal Act, 1850.
12
The Caste Disabilities Removal Act, 1850 §1.
13
E. Ramesh & Anr. v. P. Rajini and Ors. (2002) 1 MLJ 216.

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In the case of K.P Chandrasekharappa v. Govt. of Mysore, deceased sister was a Hindu but
after the death of her first husband she converted to Islam and married a Muslim. The applicant,
her brother, was a Hindu governed fully by Hindu Law. She had no heir under the Muslim law.
When her Hindu brother claimed inheritance, the Mysore High Court held that he was not an
heir under the Muslim law and was not allowed to claim inheritance.14

DISQUALIFICATION ON THE BASIS OF HOMICIDE

In layman terms killing is to commit a murder of someone or to terminates his life. This actively
demonstrates that a murderer cannot inherit from the murdered person under any circumstance.
For example, if a son kills his father, he will not be eligible to inherit from the father’s property.
The Sunni Muslims strongly agrees on the fact that a murderer shall not be allowed to inherit.
According the Hadeeth, “the killer has nothing to inherit, and if he (the deceased) has no heir,
his heir should be the closest relative to him. The killer inherits nothing.”15
The Shia’s only prohibit one to inherit property if the murder was done intentionally.16
Intentional murder is an absolute bar from inheriting property for Shias’. The Ithna Asharia
believe that if the death is caused due to negligent act of an heir, the heir is not disqualified
from inheriting property.
The Ithna Asharia believe that a person is barred form inheriting property who has caused
‘wilful and unjust homicide’. He/she must be responsible for the death of the person from
whom he was intending to inherit. “The circumstances which prevent a slayer from being an
heir of his victim are those that would render him liable to the death penalty by way of
retaliation.”17 If death is caused by an accident the person will not be excluded from inheriting
the property. Under the classical law only the person who has intentionally caused the murder
would be disqualified and not all the persons claiming through him.18 In South Asia neither the
murderer nor his heirs are allowed to inherit from the murdered persons’ property.

DISQUALIFICATION ON THE BASIS OF ILLEGITIMACY

An illegitimate child is a child born to parents who are not married at the time of birth. Muslim
personal law believes that an illegitimate child is a “fillius nullius” i.e., a son of nobody. There

14
K.P Chandrasekharappa v. Govt. of Mysore, AIR 1955 Mys 26.
15
Aqil Ahmad, P. C. Gupta, A TEXT BOOK OF MOHAMMADAN LAW (1966).
16
Sir Dinshah Fardunji Mulla, MULLA’S PRINCIPLES OF MOHAMMEDAN LAW 259 (1907).
17
N. J. Coulson, SUCCESSION IN THE MUSLIM FAMILY 120 (1971).
18
Lucy Carroll, The Ithna Ashari Law of Intestate Succession: An Introduction to Shia Law Applicable in South
Asia, 19 MODERN ASIAN STUDIES 85, 120 (1985).

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are no specific rules to grant legitimacy to children under Muslim law. Historically speaking
these children have no rights. “He who has unlawfully begotten, nor she who bore him, nor any
of their relations can be his heir, nor has he any title to their succession” means that under the
classical law an illegitimate child has no parentage.19
An illegitimate child is not allowed to inherit from his fathers’ property. A child born outside
of marriage is a child of zina and he can be traced back to his mothers’ lineage only. The legal
heir of such a child is understood be his mother only.20 Therefore, the child who is born outside
marriage is not traced back to his father and does not inherit from him. Hanafi Muslims allow
illegitimate children to inherit from mother and her relatives. In the case of Pavitri v.
Katheesumma Vaidiaalingam, the court held that “the illegitimate child has in law no father,
and he or she can have nothing to do with his or her mother’s relations by subsequent marriage,
as a result of which new relationships arise. For purposes of inheritance there must be some
relationship between the person, on whose death the succession has opened and the person who
claims title to succeed”. We, therefore, hold that a son born of a woman after her marriage
cannot be considered as ‘her relation’, whose property her illegitimate child is entitled to
inherit.”21 Therefore, he cannot even inherit from any relation from the father’s side. He has a
right to inherit only from his mothers’ property. A mother can also inherit from his illegitimate
child. Under the Shia law the illegitimate child cannot inherit even from his mother. A son to
be legitimate needs to be born out of a lawful matrimony. This is the majority opinion of
Muslim scholars.
Contrary to Hanafi school of thought, the Shias have made an absolute bar on inheriting from
either of the parents. An illegitimate child can neither inherit from his father nor his mother.
Shias are of the opinion that the status of illegitimacy equals complete exclusion from
inheritance. However, the child whose parentage has been refused by the father can inherit
from his mother.
Status of illegitimacy = Total exclusion from family’s property
The Shias have differentiated between two types of children who are considered as illegitimate.
 Child born out of fornication (sexual intercourse between unmarried people)
 Child born out of imprecation (child whose parentage had been declined by the father)

19
Neil B. E. Baillie, A DIGEST OF MOOHUMMADAN LAW 305 (1865).
20
Raymond Farrin, STRUCTURE AND QUR'ANIC INTERPRETATION: A STUDY OF SYMMETRY AND COHERENCE IN
ISLAM'S HOLY TEXT 159 (2014).
21
Pavitri v. Katheesumma Vaidiaalingam, AIR 2016 SC 119.

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The Hanafi Muslims haven’t distinguished illegitimate children and they can inherit from their
mother and her relatives. However, in Shias only a child whose parentage has been turned down
by the father can only inherit from her mother and her relatives.
In the case of Sadiq Hussain v. Hashim Ali the Privy Council observed that “no statement made
by one man that another (proved to be illegitimate) as his son can make the other legitimate,
but where no proof of that kind has been given, such a statement or acknowledgement is
substantive evidence that the person so acknowledged is the legitimate son of the person who
makes the statement, provided his legitimacy is possible.”22
The Bombay High Court in one of its ruling has also stated that there is no process recognised
under Islam by which legitimacy may be granted to an illegitimate child. An illegitimate child
will always remain an illegitimate child.23
CHILD IN THE WOMB
A child in the womb of a mother has the competency to inherit the property provided that he is
born alive. The property rights would vest with the child only if he is born alive. If the child
born is dead it is assumed that he had no interest in the property at all.24 A still-born child is
treated as having been born alive if its mother was treated with violence as a consequence of
which she gave birth to it. The law among the Shias and the Sunnis in this regard is the same.
There are no rights of an unborn child.
ESCHEAT
Black Law dictionary defines escheat as:
 “The reversion of land ownership back to the lord when the immediate tenant dies without
heirs.
 Reversion of property (especially real property) to the state upon the death of an owner who
has neither a will nor any legal heirs.
 Property that has so reverted”25

Article 296 of the Constitution also defines escheat.26 When a Muslim die without having an
heir, his property is inherited by the Government through the doctrine of escheat. The State is
considered to be the ultimate heir of the deceased person.

22
Sadiq Hussain v Hashim Ali (1916) ILR 38 All 627.
23
Habibur Rehman Chowdhary v. Altaf Ali Chowdhury (1921) 23 BOMLR 636.
24
Tahir Mahmood, Saif Mahmood, INTRODUCTION TO MUSLIM LAW 50 (2013).
25
BLACK LAW DICTIONARY.
26
India Const. art 296.

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 MARRIAGE UNDER THE SPECIAL MARRIAGE ACT, 1954

An Indian Muslim may opt out from the intestate succession without renouncing Islam or
embracing other religion; one can simply get married or registering the marriage under the
Special Marriage Act, 1954.27 The solemnization or registration under the Act of any marriage,
to which at least one party is a Muslim, results in the Indian Succession Act, I925, being
applicable (to the exclusion of any personal law of succession previously applicable to the
parties) to the property of the spouses and their subsequently-born child.28
If a Muslim gets married under the Special Marriage Act, 1954 he is not regarded as a Muslim
for the purpose of inheritance. Therefore, after the death of such a person his property does not
devolve as per the Muslim law of inheritance. Section 21 of the Act provides for succession to
property of parties married under the act. The inheritance disputes of such a Muslim will be
governed by the Indian Succession Act, 1927 and not by the Muslim law of inheritance.
Irrespective of the gender persons marrying under Special Marriage Act will inherit equally.
Part V Chapter II of the Act deals with intestate succession.29

CONCLUSION

In this paper the researcher has discussed the reasons behind exclusion from inheritance. The
scope of this paper has been limited to Muslim personal law only. Inheritance laws mainly
focus on distribution of one’s property after one pass away. There are certain differences
between law followed by Shias and Sunnis.
This research is therefore integral in understanding the concept of exclusion of heirs. An heir
once disqualified remains disqualified for life. There is no way of introducing an excluded
heir’s share in property. The research has given a general idea of how and when an heir can be
excluded from property. Certain amendments have made a positive change in inheritance laws.
Prior to the commencement of Caste Disabilities Removal Act, 1850 a convert daughter and
son would be disentitled from inheriting the property. This Act has made a progressive
approach in reducing the stigma attached to conversion. The Act aims to protect the rights of a
convert’s person. However, this act has failed to protect the rights of a convert’s heir. In case
of the convert’s demise his heirs will not be able to inherit from him.

27
The Special Marriage Act, 1954 §21.
28
Lucy Carroll, The Hanafi Law of Intestate Succession: A Simplified Approach, 17 MODERN ASIAN STUDIES
629, 664-670 (1983).
29
The Indian Succession Act, 1927 §32.

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Intentional homicide bars a Shia from inheriting the property whereas intention is not relevant
for Sunnis. A murdered will be barred from inheriting the murdered person’s property.
The Hanafi Muslims have recognised the inheritance rights of illegitimate children. There
exists a reciprocal right between mother and the illegitimate child. However, the Shias have
completely excluded illegitimate children from inheriting property. Illegitimacy functions as
an absolute restraint from inheriting. There is no way of granting legitimacy to the child who
is born before marriage.
Also, in Islam it is believed that a child does not have a birth right in the property. Therefore,
a child in the womb does not have a right until and unless he is born alive. There are few areas
in Muslim law which requires attention and reforms.

BIBLIOGRAPHY
BOOKS REFERRED
 Sir Dinshah Fardunji Mulla, MULLA’S PRINCIPLES OF MOHAMMEDAN LAW (1907).
 Aqil Ahmad, P. C. Gupta, A TEXT BOOK OF MOHAMMADAN LAW (1966).
 N. J. Coulson, SUCCESSION IN THE MUSLIM FAMILY (1971).
 Almaric Rumsey, MOOHUMMUDAN LAW OF INHERITANCE AND RIGHTS AND RELATIONS
AFFECTING IT SUNNI DOCTRINE (1890).
 Lucy Carroll, The Ithna Ashari Law of Intestate Succession: An Introduction to Shia Law
Applicable in South Asia, 19 MODERN ASIAN STUDIES (1985).
 Raymond Farrin, STRUCTURE AND QUR'ANIC INTERPRETATION: A STUDY OF SYMMETRY
AND COHERENCE IN ISLAM'S HOLY TEXT (2014).

LEGISLATIONS REFERRED
 The Caste Disabilities Removal Act, 1850
 The Indian Succession Act, 1925
 The Muslim Personal Law (Shariat) Application Act, 1937
 The Special Marriage Act, 1954

WEBSITES REFERRED
 https://sunnahonline.com/library/fiqh-and-sunnah/780-the-islamic-laws-of-inheritance
 Impediments of Inheritance (islamweb.net)
 General principles of inheritance under Muslim law - Rules relating t… (slideshare.net)
 Rules of Exclusion of Heir to Entitled a Property under Muslim Law (shareyouressays.com)

Page 16 of 16
 THE CONTINUED RELEVANCE OF THE CASTE DISABILITIES REMOVAL ACT,
1850 [PART- II] (hrlrblog.com)
 Law Student in Action: GENERAL RULES OF INHERITANCE ACCORDING TO
SUNNI LAW (lawsofland.blogspot.com)
 Inheritance Of An Illegitimate Child - Islam for Muslims - Nigeria (nairaland.com)
 Constitutional Law - Doctrine of bona vacantia or Escheat and the Constitution of India |
Desi Kanoon- Law, Economics and Politics

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