DAMODARAM SANJIVAYYA NATIONAL LAW UNIVERSITY

VISAKHAPATNAM, A.P., INDIA

PROJECT TITLE

MUSLIM LAW OF INHERITANCE

SUBJECT

FAMILY LAW-II

NAME OF THE FACULTY

Dr. S. Radhakrishna

Name of the Candidate

Roll No. & Semester
M. Aruna Sri Satya, 2015067

4th Semester, Section A

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ACKNOWLEDGEMENT:

I would sincerely like to put forward my heartfelt appreciation to our respected Family Law
lecturer Dr. S. Radhakrishna for giving me a golden opportunity to take up this project regarding
Muslim law of Inheritance. I have tried my best to collect information about the project in various
possible ways to depict clear picture about the given project topic.

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ABSTRACT

This project deals with the topic Muslim law of inheritance. Inheritance is the entry of living
persons into possession of dead person’s property and exists in some form wherever the institution
of private property is recognized as the basis of the social and economic system.

In this project the considerations which are to be taken into account under Muslim law of
inheritance will be discussed. The condition prior to the advent of Islam will be discussed. The
recent developments in the laws of inheritance will be discussed. The general rules to inheritance
with exclusions will be discussed.

The types of heirs and the respective shares which they can get will be explained in this project.
The doctrine of Aul and Radd will be discussed. The difference between Sunni and Shia law with
regard to inheritance will be discussed. The rights of Muslim women with respect to inheritance
will be discussed with the help of laws regarding them. In this project the rules of inheritance under
the Muslim law will be discussed clearly with the help of case laws.

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TABLE OF CONTENTS

1) INTRODUCTION…………………………………………………………………………6

2) WOMEN AND INHERITANCE………………………………………………………….7

3) GENERAL RULES TO INHERITANCE WITH EXCLUSIONS………………………...8

4) TYPES OF HEIRS AND THEIR RESPECTIVE SHARES………………………………10

5) DISTINCTION BETWEEN SHIA AND SUNNI LAW OF INHERITANCE……………13

6) RECENT DEVELOPMENTS………………………………………………………………15

7) CONCLUSION…………………………………………………………………………...…17

8) BIBLIOGRAHY……………………………………………………………………………..18

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Objectives/Aims of the Study
The main aim of this project is to explain clearly all the laws of inheritance available to
Muslims.
Significance & Benefit of the study
This project lays a clear picture about what are all the provisions available to a Muslim to
inherit property.
Scope of the Study
The scope of this study is limited only to the provisions of inheritance laws of Musims
Review of Literature
The primary and secondary sources will be studied in this project
Research Methodology
In this project the researcher is using doctrinal type of research methodology.
Research Questions:
1) What is the position of women in Muslim law of inheritance?
2) What is the difference between Sunni and Shia law in respect of inheritance?

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 1) INTRODUCTION
Inheritance is the entry of living persons into possession of dead persons „property and exists in
some form wherever the institution of private property is recognized as the basis of the social and
economic system. The actual forms of inheritance and the laws governing it, however, differ
according to the ideals of different societies.
The law of inheritance in Islam is based upon five main considerations. First is to break up the
concentration of wealth in individuals and spread it out in society. Secondly, it is to respect the
property right of ownership of an individual earned through honest means. It also considers
hammering in the consciousness of man the fact that man is not the absolute master of wealth he
produces but he is its trustee and is not, therefore, authorized to pass it on to others as he likes. It
also aims to consolidate the family system which is the social unit of an Islamic society and to give
incentive to work and encourage economic activity as sanctioned by Islam. 1
Prior to Islam, and within the Arabian Peninsula, the system of inheritance was confined to male
descendants. Women not only did not have any share of inheritance, but they themselves were
inheritable too. Siblings from the mother's side, like half-brothers or half-sisters, were completely
excluded. Other Semitic cultures also practiced primogeniture, under which all property went to
the eldest male child.
The Qur'an introduced a number of different rights and restrictions on matters of inheritance,
including general improvements to the treatment of women and family life. The Qur'an also
presented efforts to fix the laws of inheritance, and thus forming a complete legal system. This
development was in contrast to pre-Islamic societies where rules of inheritance varied
considerably. Furthermore, the Qur'an introduced additional heirs that were not entitled inheritance
in pre-Islamic times, mentioning nine relatives specifically of which six were female and three
were male. The laws of inheritance in the Qur'an also included other male relatives, like the
husband and half-brothers from the mother’s side, which were excluded from inheritance in old
customs. In general, the Qur'an improved the status of women by identifying their share of
inheritance in clear terms. It also completely forbade the practice of inheriting widows. Joseph
Schacht states that this is not meant as a regular legal ordinance, but is part of the Quranic endeavor

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to improve the position of women. The Quran does not explicitly mention the shares of male
relatives, such as the decedent's son, but provides the rule that the son's share must be twice that
of the daughter's. Muslim theologians explain this aspect of inheritance by looking at Islamic law
in its entirety, which bestows the responsibility and accountability on men to provide safety,
protection and sustenance to women.
In addition to the above changes, the Qur'an grants testamentary powers to Muslims in disposing
their property, in their will, called waṣeyya. Muslims are allowed to give out a maximum of one
third of their property. Muslims are also encouraged to give money to the orphans and poor if they
are present during the division of property.2

2) WOMEN AND INHERITANCE

In Islam, women are entitled the right of Inheritance. In general circumstances, though not all,
Islam allots women half the share of inheritance available to men who have the same degree of
relation to the decedent.
For example: where the decedent has both male and female children, a son's share is double that
of a daughter's. Additionally, the sister of a childless man inherits half of his property upon his
death, while a brother of a childless woman inherits all of her property. However, this principle is
not universally applicable, and there are other circumstances where women might receive equal
shares to men. For example:-the share of the mother and father of a childless decedent. Also the
share of a uterine brother is equal to the share of a uterine sister, as do the shares of their
descendants.3
Sometimes woman gets double share then share of man, for example if there are only parents and
husband, husband will receive half, father gets 1/6 and mother gets 2/6. Also the Qur'an does not
discriminate between men and women in cases of kalalah relation. Kalalah describes a person who
leaves behind neither parents nor children; it also means all the relatives of a deceased except his
parents and children, and it also denotes the relationships which are not through parents or children.
Islamic scholars hold that the original reason for these differences is the responsibilities allotted to
spouses. A husband in Islam must use his inheritance to support his family while a wife has no
support obligations. Additionally, Arab society traditionally practiced the custom of bride price or

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dower rather than dowry; i.e., the man paid a gift to his wife or her family upon marriage, rather
than the opposite, placing a financial burden on men where none existed on women. This custom
received Islamic sanction.

Maharshi Avadhesh v. Union of India ([1994] Suppl. 1 SCC 713)

In this case Apex Court held with regard to prayer of the petitioner in the Writ Petition that the
respondents be directed not to enact Shariat Act in respect of those affecting dignity and rights of
Muslim Women. The Court observed that those are matters for Legislature. The court should not
interfere in it and the legislature has to decide upon it.

3) GENERAL RULES TO INHERITANCE WITH EXCLUSIONS

Inheritance is considered as an integral part of Muslim Law and its application in Islamic society
is a mandatory. Muslims inherit from one another as stated in the Quran. Hence, there is a legal
share for relatives of the descendants in his estate and property. The major rules of inheritance are
detailed in Quran and Hadith.
Following are the major rules of the Muslim law of Inheritance:
1. When a Muslim dies there are four duties which need to be performed, which is paying funeral
and burial expenses, paying off the debts, execute the testamentary will of the deceased and
distribute the remainder of estate and property to the relatives of the deceased according to Shariah
Law. After such expenses, remaining property is considered for distribution. Such property
includes movable as well as immovable properties. There is no distinction between Ancestral
property and Self-acquired property. 4
2. There is no right of inheritance gained by mere birth. Such right will be a mere chance of
survivorship and the property share. Illegitimate person does not inherit from father or son.
Similarly, child of a divorcee inherits from his mother and not from father. Such child also will be
treated on the same footing of illegitimate person.
3. The allotted share of the property will be allotted immediately after the death of the ancestor.
4. In case of death of heir on whom the share of property is already vested, such share shall be
passed on to his/her heir. However, if the ancestor is alive and any of his presumptive heirs die,

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then the share of such deceased heir will not be passed on to his / her heirs. It would be still the
property of the ancestor, who is alive.
5. Missing heirs will be given their respective shares if they reappear at the time of such
distribution, or else, they would be considered dead.
6. A child in a womb is deemed to be born on the date of conception and if born alive, such child
will get share or otherwise such share will be distributed among others.
There are exclusions to the rule of inheritance. It is called as rule of total and partial exclusion.
Every person is entitled to inherit under Muslim Law, unless there is something to exclude him.
There are two major exclusions, viz. Partial exclusions and Total exclusions. In Islamic law, only
relatives with a legitimate blood relationship to the deceased are entitled to inherit. Thus,
illegitimate children and adopted children have no shares in inheritance.
Mohammed Khan Sahib v. Ali Khan Sahib ((1981) MLJ 402)
In this case it was given that when a marriage between the natural father and mother of the child
could not have taken place i.e., in cases where the mother at the time of conception was married t
somebody else or the father and mother where within the prohibited degrees of relationship and
could not have married each other validly, an acknowledgment by the father cannot make the child
legitimate.5
In general, a full brother will exclude a consanguine brother, but not uterine brother. In case where
a deceased man leaves a pregnant woman, the unborn child's share will be reserved. Also a woman
during the time of waiting (iddat) after divorce is considered as a wife of the deceased for purposes
of inheritance. There are even further rules of exclusion and inclusion of different relatives. The
only "practical situations" which may cause disqualification are differences of religion and
homicide. But schools of Islamic jurisprudence differed whether a Muslim can inherit from a non-
Muslim or not. All the jurists agree that intentional or unjustifiable killing would exclude a person
form inheritance. Four persons cannot get inheritance:-
 A fugitive slave who has fled away from his master,
 One who has murdered one’s predecessor intentionally or un-intentionally,
 One who professes a religion other than Islam,

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  One living in Dar-ul-Harb cannot inherit the property of one living in Dar-ul-Islam, and
vice versa. 6
Poniah Nadar v. Essaki Devanaina (AIR 1955 Tr & Coch 180)
In this case court held that when a Hindu man who is having a son converts his religion to
Muslim and dies. He will die as a Muslim and under the Muslim law rules son is not entitled
to inherit the property.

4) TYPES OF HEIRS AND THEIR RESPECTIVE SHARES

The first step in the distribution of the life of a deceased Mohammedan after payment of his
mentioned expenses is to allot the respective shares to such of the relations as belong to the classes
of heirs. Hanifa Jurists have divided heirs into 7classes; 3 Principle and 4 Subsidiary Classes. In
principle classes, there are Quranic heirs, Agnatic heirs and uterine heirs. Subsidiary heirs are
Successor by contract, Acknowledged Kinsman, Sole legatee and the state. There are 5 primary
heirs viz, Husband or wife, son, daughter, father and mother. According to Islam, the heirs have
been divided into three classes.
a. Dhaw-u'l-Fara'id:-
This category is also known as “Sharers”. These are those persons who have a right to definite
shares in assets left by the deceased. These sharers are twelve in number, including four males and
eight females.
Father's share is one-sixth when the deceased leaves a son or a son's son, but if the deceased is not
survived by a son or grandson his father will, in addition to this share, also get a share of being
'Asaba.
The grandfather's share is like that of father's share but in three conditions:-According to Imam
Bukhiri and Imam Muslim, the presence of father deprives even the brothers of their share in the
inheritance. But this is not the case with the grandfather. Imam Abu Hanifa is of the opinion that
the presence of grandfather deprives the brother of his share in the inheritance.
If the father of the deceased is alive, then the share of the mother is of what is left from the share
of the wife of the deceased. The presence of grandfather does not reduce the share of the mother
of the deceased. The grandmother of the deceased has no share in the presence of the father of the
deceased but she has a share in the presence of the grandfather.

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The third set of sharers is uterine brothers and sisters. They are entitled to one-sixth if their number
is one, and one-third if they are more than one.
The husband's share is one-half of the property of the deceased wife if she has no children, but in
case of children it is one-fourth. The wife is entitled to one-fourth if the husband dies childless;
otherwise it is one-eighth.7

Syed Ali v. Syed Muhammad (116 Ind Cas 525)

In this case it was held that a childless widow inherits only movable property of the deceased

husband. She will not get the immovable property of the husband but she is entitled to 1/4th value

of the trees or buildings standing upon it.

Real daughter: one-half when alone, and two-thirds if more than one. If the deceased is survived
by a male child also, the daughters are then treated as Asaba and the male child would get double
of what falls to the lot of daughters. The granddaughters stand on the same level as daughters. But
in case the deceased is survived by one real daughter and one or more than one granddaughter they
would get one-sixth. The granddaughter is not entitled to any share if the deceased is survived by
a son, but if he is survived by grandsons and granddaughters, they would be treated as 'Asaba and
the male grandchild would get double of what goes to the female grandchild. Full sister gets one-
half if she is alone and two-thirds if they are more than one. Consanguine sister is entitled to one-
half if one, and two thirds if more.
Mother is entitled to one-sixth when she has a child or grandchild, and in case of being childless
she gets one-third of the share. If the deceased is survived either by paternal grandmother or
maternal grand- mother or even by both, they are entitled to one-sixth. The grandmother is
deprived of her share if the mother of the deceased is alive; and if father is alive the paternal
grandmother is deprived of this share.
b. Asabat:-
This category is also known as Residuaries. When the heirs of the first group have received the
respective shares, the residue of the assets falls to the share of those relatives who are called Asaba

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which, according to the Shariah, implies those relatives in whose line of relationship no female
enters. This is the second group of inheritors.
There is no fixed share of the 'Asabat. If the deceased is not survived by any Dhaw-u'l-Fara'id, the
whole of the property falls to their share; and If Dhaw-u'I.Fara'id are there to get their due share,
the residue will be taken by the Asabat.
Son is the first asabat to get the residue in order of succession. The daughters are entitled to half
of the share as given to the son. The grandsons are not entitled to any share in the presence of the
son. If the son is not living, then the grandson is entitled to gain share in the inheritance. If there
is more than one son, the inheritance will be distributed equally amongst them.
The father, grandfather and the great-grandfather are included in the category of Dhaw-u'l-Fara'id.
If, however, the deceased is not survived by category of a son, grandson of great-grandson, then
the father will fall under the category of 'Asaba, and, in the absence of the father, the grandfather
assumes that position.
If the deceased is not survived by son, or grandson or father or grandfather, i.e. none amongst the
'Asabat, then the brother, and in the absence of brother his son, and in the absence of son, his
grandson will be entitled to share in the inheritance as 'Asaba and the female would also join them
in share claiming half of the share as compared with male.
If unfortunately the deceased is survived by none of the above-mentioned relatives amongst the
'Asabat, then consanguine brother will be entitled to share in the inheritance and he will be
preferred to full brother's son. Then it comes the turn of full paternal uncle.8
c. Dhaw-u’l-Arham:-
The last category of inheritors is known as “Distant-Kindred”, i.e. relations connected through
blood who are neither sharers nor Residuaries, like relations connected through females, but it is
in extremely rare cases that they get any share in the inheritance. The following relatives come
under this category.
 The son of the daughter and daughter of the daughter.
 The son of the daughter of the son, and daughter of the daughter of the son and their
children.

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  Maternal grandfather, maternal grandfather of the father, the grandfather of the mother,
maternal grandfather of the mother, the grandmother of the mother, the children of the
sisters, the sisters of the father and those of the mother, etc.

DOCTRINE OF AUL
It means the doctrine of decrease. In certain circumstances of allotment of share, it may be followed
that the total of the share exceeds unity. Then the fraction allotted to each heir will have to be
reduced ratably. This doctrine refers to the process of reducing the share proportionately.
This doctrine is recognized by Hanifa law and not by Shia Law.
DOCTRINE OF RADD
It means the doctrine of return. In some circumstances, the total of the fractions may be less than
unity. There may not be any heir belonging to the residuary to take the residue. In such cases, the
residue is returned to the sharer in proportion to their share. This is called Doctrine of Radd.

5) SUNNI AND SHIA LAW OF INHERITANCE

Sr. No. SUNNI LAW SHIA LAW

Deny any priority to agnates over
1 Priority of agnates over cognates cognates
Give importance and preference to full
2 blood over half blood Treat all equally
Give importance to the decisions of the Disregard the details of Sunni system
3 three Caliphs-Abu Bakr, Umar and which rests on the decisions of the
Usman. three Caliphs-Abu Bakr, Umar and
Usman.

Interpret Quran as altering the old Interpret Quran as altering the old
4 principles themselves and giving rise to principles themselves and giving rise
new set of principles. to new set of principles. 9

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 Preference to male over female Both are on equal footing.
5
Follow strict classification of heirs given The classification becomes important
6 in Quran. only in cases of quantum of shares.

Method of interpreting Quran is literal. Method of interpreting Quran is

7 characteristic.

Distant Kindred are postponed in favour Distant Kindred inherit along with
8 of sharers and Residuaries. sharers and Residuaries.

Doctrine of Aul is applicable to all Doctrine of Aul operates against

9 sharers alike daughter and sister only.

Doctrine of Radd does not apply to wife Except India, Doctrine of Radd is not
10 and husband in presence of any other applicable to wife under any
heirs. However, in absence of sharers, circumstances10
both get by return.

Principle “nearer in degree excludes Do not recognize right of elder son

11 more remote” applicable to only agnatic getting preference over younger ones.
heirs

No distinction between real and personal Do not recognize right of elder son
12 property getting preference over younger ones.

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 Do not recognize right of elder son Do not recognize right of elder son
13 getting preference over younger ones. getting preference over younger ones.

Nawazish Ali Khan v. Ali Raza Khan (AIR (35) 1948 P.C. 134)
The Privy Council in this case held that Muslim law recognizes only absolute ownership of corpus
but it recognizes limited ownership also as to usufruct.
In this case the Privy Council cleared doubts regarding whether a life estate can be created under
Muslim law or not and this is a Shia case but is applicable to Sunni law also.11
6) RECENT DEVELOPMENTS
The Qur'an contains only three verses which give specific details of inheritance and shares, in
addition to few verses dealing with testamentary power. It has also been reported in Hadith that
Muhammad allotted great importance to the laws of inheritance and ordered his followers to learn
and teach them. Muslim jurists used these verses as a starting point to expound the laws of
inheritance even further using Hadith, as well as methods of juristic reasoning, like Qiyas. In later
periods, large volumes of work have been written on the subject.
This amalgamation of old agnatic customs and Islamic Law led to a number of problems and
controversies that Muslim jurists have solved with great ingenuity. Through the use of deductive
reasoning, Muslim jurists added three additional heirs: the paternal grandfather, maternal
grandmother, and agnatic granddaughter. These heirs, if entitled to inherit, are given their fixed
shares and the remaining estate is inherited by the Residuaries. In some cases, they have also
upheld the rule of men having twice the share of women in circumstances not readily mentioned
in the Qur'an, and tried to deal with complex cases in a variety of different contexts.
This led to some minor differences between jurisprudence schools of the Sunni maddhabs. Also,
the laws of inheritance for Twelver Shia, despite being based on the same principles, differ in a
number of features due to the rejection of certain accounts of Hadith and based on their
understanding of certain events in early Islam. On the other hand, the system of inheritance of the

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Kharajite Ibadis and Zaidis closely resemble that of the Sunni system. In modern Muslim
countries, usually a mixture of different schools of jurisprudence is in effect, in addition to a
number of important reforms to the traditional system. The main achievements of such modern
systems were the codification of inheritance laws.

All the modern writers have admired the Muslim system of inheritance for its utility and formal
excellence. Muslim law of inheritance is based on the rules laid down in Quran or through the
customs and usage prevalent among the Arabs. In the pre-Islamic world the law of inheritance had
so many evils in it. Women had been completely denied the share of inheritance. They were rather
regarded as part of the property of the deceased and, therefore, their right to property by inheritance
was out of question. In pre-Islamic Arabia and other countries where there had been tribal societies
not only women were deprived of the right of inheritance but even weak and sick persons and
minor children were given no share in it, as the common principle of inheritance was that he alone
is entitled to inherit who wields the sword. Then in certain societies there had existed the law of
primogeniture and it exists even today in some of the so-called civilized parts of the world which
entitles only the eldest son to inherit the whole of the father's property or to get the lion's share. 12
Islam introduced so many reforms in the laws of inheritance for the betterment of Muslim lives
equally. It defined and determined in clear-cut terms for the share of each inheritor and imposed
limits on the right of the property-owner to dispose of his property according to his whim and
caprice. It made the female, who had been previously thought a chattel, the co-sharer with the male
and thus not only restored her dignity, but safeguarded her social and economic rights. Husband
and wife have been made heirs. Parents and ascendants are given rights even when there is a male
descendent. It laid the rules for the break-up of the concentrated wealth in the society and helped
in its proper and equitable distribution amongst a large number of persons. It gave a death-blow to
the law of primogeniture and thus provided the democratic basis for the division of the property
of the deceased.

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Present position:

When there is a will:

The executor holds the property as a trustee for the legatees as to the bequeathable 1/3rd and as a
trustee for the heirs as to the remaining 2/3rd. he is an active trustee so far as the legatees are
concerned and only a bar trustee as to the heirs.

When there is no will:

When the deceased does not leave a will, the property devolves on his heirs. The heirs succeeded
to the property as tenants-in-common, i.e., each to his specific share with full power to transfer his
own share. Each heir is liable to pay the debts of the deceased proportionately to the extent of the
share inherited by him. Creditors can sue the heirs for realizing their dues.

In Mohd. Sulaiman v. Md. Ismail (1966 AIR 792) case, Supreme Court held that if the creditor
made bona fide inquiries and sues only some of the heirs in the belief that they are the only heirs,
the heirs thus sued represent the estate as a whole. The execution of sale in such case would pass
the entire estate. In this case that was the position and so the son’s suit as heir was dismissed.

7) CONCLUSION
The law of succession in India falls within the realm of personal law. Due to this, we have so many
different succession laws, each purporting to reflect the diverse and differing aspirations, customs,
and mores of the community to which the statute in question applies. The primary source of the
Muslim law of succession flows from the Holy Koran. In addition, the Ijmas, the Sunnas, and the
Qiyas, from all of which rules pertaining to succession can be gleaned.13
The Muslim law of inheritance is a superstructure constructed on the foundation of pre-Islamic
customary law of succession. The divine justness and equitability of the Islamic laws of inheritance
have been correctly appreciated by many non-Muslim scholars such as Professor Almaric Rumsey
(1825-1899) of King's College, London, the author of many works on the subject of the Muslim
law of inheritance and a barrister-at-law, who stated that the Muslim law of inheritance, comprises

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beyond question the most refined and elaborate system of rules for the devolution of property that
is known to the civilized world.
To understand the Islamic laws of inheritance as a whole it is necessary to consider the system of
inheritance that operated within the Arabian Peninsula, prior to the revelation of the Quranic
injunctions on inheritance. Although we do not have the exact details of the system that operated
prior to the Quranic revelations we do know that the system of inheritance was confined to the
male agnate relatives of the deceased. In this old customary system only the male agnates were
entitled to inherit. Amongst the male agnates there were rules of priority, which determined which
of the surviving male agnates were entitled to inherit. It is likely that the rules of priority that
operate amongst the asaba in Sharia are a carry-over of the old customary agnatic system. In
Islamic law the son takes priority over the father who in turn takes priority over the brothers who
in turn take priority over the paternal uncles. 14
As we shall see the Quran does not expressly state the share of the male agnate relatives as such,
although it does enact that the share of the male is twice that of a female. The Sunni jurists take
the view that the intention of the Quranic 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.
8) BIBLIOGRAPHY
CASES

 Maharshi Avadhesh v. Union of India ([1994] Suppl. 1 SCC 713)

 Syed Ali v. Syed Muhammad (116 Ind Cas 525)

 Mohd. Sulaiman v. Md. Ismail (1966 AIR 792)

 Nawazish Ali Khan v. Ali Raza Khan (AIR (35) 1948 P.C. 134)

 Mohammed Khan Sahib v. Ali Khan Sahib ((1981) MLJ 402)

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 Poniah Nadar v. Essaki Devanaina (AIR 1955 Tr & Coch 180)

BOOKS
 Dr. Paras Diwan, Family Law, Ninth edition, 2009, Allahabad Law Agency.
 G.C.V. Subba Rao, Family Law, 10th Edition, Narendra Gogia & Co
 Kusum, Cases and Material on Family Law, Third Edition, 2013, Universal Law
Publishing Co.
 Flavia Agnes, Family Law, Oxford University Law Press, 2011
 Kusum, Family Law II, Third Edition, 2012, Lexis Nexis.
WEB SOURCES
 http://www.muslimpersonallaw.co.za/Inheritance%20according%20to%20Islamic%20Sh
aria%20Law.pdf
 http://www.lexorates.com/articles/inheritance-and-succession-rights-of-women-and-
daughters-under-personal-laws/
 http://www.bzu.edu.pk/PJIR/vol10/eng%206%20Shahbaz%20Cheema%2004-11-13.pdf
 https://islamicbankers.files.wordpress.com/2015/11/islamic-law-of-succession.pdf
 http://www.shareyouressays.com/117457/13-general-principles-of-inheritance-under-
muslim-law-in-india
 http://14.139.60.114:8080/jspui/bitstream/123456789/732/19/India.pdf
 https://www.slideshare.net/hanifmulia/general20-
principles20of20inheritance20under20muslim20law
 http://www.caaa.in/Image/Sucession%20Laws.pdf

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