Islamic law, as well as Indonesian law, prohibits the intentional killer's entitlement to inheritance and bequest to him. This research aims to study the ruling on the felony of murder by transmitting Coronavirus (Covid-19) infection. Subsequently, the impact of inheritance and wills due to transmitting this infection deliberately or unintentionally. The research uses the descriptive approach and the analytical method in defining the felony of incapacitating murder and analyzing the impact of transmitting infection with this pandemic virus. The research comes with several results, including that whoever deliberately transmits infection with the Coronavirus (Covid-19) to people is regarded as the Spoilers on the land, that this felony deserves the punishment, that he is forbidden from inheriting if he is the heir, and that he is forbidden from the approval of the will if it is bequeathed to him.

in Arabic: إن نسب ولد اللّعان وميراثه من أبيه الذي نفاه ولاعن على نفيه، يعدّ من المسائل التي لها اعتبارها في الشّريعة والقانون، وذلك لتعدّي الأثر المترتّب على نفي نسبه من أبيه، إلى حرمانه من الميراث من هذا الأب وأسرته، وقد أقرّت بعض المحاكم تحليل البصمة الوراثية عند نفي نسب الولد، وهنا تكمن مشكلة البحث، وذلك فيما إذا نفى الأب الابن وأقرّت نسبه  البصمة الوراثية. هدفت هذه الدّراسة إلى التّعريف بولد اللّعان من النّاحية الشّرعية والقانونية، ثم بأهمية تحليل البصمة  الوراثية كدليل يعمل به عند تضارب الأقوال بين الزّوج والزّوجة، وقد اعتمدت الدّراسة في هذا البحث على المنهج الاستقرائي وذلك من خلال تتبّع آراء الفقهاء وأدلتهم، والنّظر في سبب الخلاف بينهم، كما اعتمدت على المنهج التّحليلي المقارن في مناقشة آراء الفقهاء وأدلتهم وتحليلها، مع مقارنة هذه الأحكام بما يجري عليه العمل في القانون الماليزي، وقد خلصت هذا الدّراسة إلى نتائج مهمّة منها: أن الولد يبقى على نسب أبيه ما لم ينفه ويلاعن عليه، وأنّ فصل القول عند نفي نسب الولد أو إثباته يرجع إلى تحليل البصمة الوراثية، وأن ولد اللّعان لا ينتفي نسبه وميراثه إلا إذا وافق تحليل البصمة الوراثية قول الزّوج الملاعن.    Abstract in English: The lineage of al-li`an child and his inheritance from his father, who denied him and performed oath of condemnation (al-mula’anah) is considered one of the crucial issues in the Sharia and the law. This is because of the serious effects of denying his lineage from his father, which leads to depriving the child of the inheritance of the father and his family. Some courts accepted the analysis of the DNA when denying the child's lineage. Based on this fact, the issue has raised, especially when there is a conflict between the father’s denial of his son and the court’s finding based on DNA result. Which one is to be accepted if the father denied while the court confirmed his child’s lineage? This study aimed at introducing al-li`an child from Sharia and legal points of view, and the importance of analyzing the genetic footprint (DNA) as a guide to be used when there is a conflict between husband and wife in their opinions. The research methods used in this study are the inductive approach by tracking the views and evidence of the Islamic jurists and examining the reasons for the disagreement among them. In comparison, the analytical and comparative methods are used to discuss and analyze the opinions of the jurists and their evidence and compare these provisions with what is being practiced in Malaysian law.  This study has reached some important results among others: the child of al-li`an remains a legitimate child as long as the father did not deny his lineage. The final decision on denying or confirming child’s lineage is based on the analysis of the genetic fingerprint (DNA result). Therefore, the lineage of al-li’an child and his inheritance right remains valid or undeniable unless the analysis result of the genetic fingerprint conforms with the statement of the father who denied his child lineage through al-li`an (oath of condemnation).

Islamic law granted the biological father the right to recognize his illegitimate child, who was not born within marriage, and he has the right to include him in his lineage and inheritance. However, Malaysian Family Law prohibits the illegitimate child from being attached to his biological father, even if he acknowledged him. Here lies the problem of the research, as this prohibition resulted in the lack of recognition of their lineage and the forfeiture of their right to inherit from his father and his family as well. Aims and Objectives:  This study aimed to define the illegitimate child of adultery from the Sharia and law. This demonstrates the practice of Maqasid Shari’a in preserving the progeny and the benefit of Sharia by incorporating this category of society. Consequently, reducing the spread of adultery, by prosecuting the perpetrators through genetic fingerprint analysis. Methodology: This study has taken the inductive approach by following the opinions and evidence of the jurists regarding the inheritance and lineage of the illegitimate child, and the cause of the dispute between them It also relied on the analytical approach by discussing the opinions and evidence of jurists and analyzing these rulings from the legal and Malaysian family law perspectives. Results and Findings: The important results of this study concluded that the biological father has the right to inherit his illegitimate son in his lineage according to the conditions set by Islamic law, and he inherits from him and his father's family as well.  The society general interest requires us to compel the biological father to recognize his son if the mother testifies to the paternity of her son from him and the genetic fingerprint confirmed her claim. Thus, preserving his full right to lineage, alimony, and inheritance, and integrating as a legitimate child into the society.

The verses of inheritance are texts that hardly have a parallel in the provisions of Sharia in terms of clarity and decisiveness in determining the share for each inheritor. Disputes arise over the understanding of these texts where some of the companions’ jurists went on to activate the mechanism of ijtihad even though the text is clear. Their jurisprudence gave us new rulings that are not mentioned either in the Qurʾān or in the Sunnah. Meanwhile, other jurists adhered to the apparent meaning of the texts. This study aims to reveal the reasons for establishing ijtihad, although there exist definitive texts on the provisions of inheritance, and to explain the path that each companion took in weighting their doctrine. To achieve these goals, this study relied on descriptive and analytical approaches. This study found that adherence to the apparent meaning of the texts in the rulings of inheritance is a principle that must be adhered to. Aside from that, using ijtihad in the provisions of inheritance with the presence of peremptory text is possible. It is activated according to the methodology that gives the Islamic ruling new dimensions upon its implementation and does not include either cancellation or change.

ملخص لقد أقر الإسلام نظام التّوارث بين القرابة فقوى بهذا التّشريع أواصر اللّحمة بين الوارث والمورث، كما سن التّوارث بين الزّوجين ما دامت الزّوجية قائمة بينهما، وأعطى للمعتق حق ميراث عبده الذي أعتقه، وقد هدفت هذه الدّراسة إلى بيان وتحليل استحقاق الميراث بسبب رابطة الإسلام. والتي تنازع استحقاق الميراث بها الموالي للمؤلف قلبه بجهة الإسلام، وبيت المال بكونه جهة ممثلة لجماعة المسلمين. وتكمن مشكلة البحث فيمن له أولوية ميراث المؤلف قلبه أو من لا وارث له، إذا انعدمت الأسباب الأخرى للميراث. وقد اعتمدت هذه الدّراسة على المنهج الاستقرائي وذلك من خلال تتبّع آراء الفقهاء وأدلتهم في شروط استحقاق الولاء بالإسلام في هذا الوقت بذات، والنّظر في استحقاق بيت المال لميراث من لا وارث له من المسلمين، كما اعتمدت على المنهج التّحليلي المقارن في مناقشة آراء الفقهاء وأدلتهم وتحليلها، مع مقارنة هذه الأحكام بما يجري عليه العمل في دوائر الفتوى اليوم. وقد خلصت هذه الدّراسة إلى نتائج مهمة منها: أن بيت المال هو جهة حافظة لأموال المسلمين من الضّياع، وليس جهة وارثة، فإن عرف لهذه الأموال صاحب ردت إليه، وإن لم يعرف لها صاحب مالك وزعت في مصالح المسلمين. وأن جهة الولاء بالإسلام للأشخاص مقدمة على بيت المال شرعا، وأن من لا وارث له شرعا من المسلمين الجدد له أن يوصي بكل ماله لمن كان سببا في إسلامه سواء كان شخصا أو مؤسسة. Abstract Islam has approved the system of inheritance based on accepted scholars justification. In kinship, this legislation has strengthened the bonds between the heir and the bequeathed. Likewise, the inheritance between spouses as long as the marriage exists between them. And he gave the freedman the right to inherit from his slave who had freed him. This study aimed to clarify and analyze the entitlement to inheritance in Muslim new. The problem of the research lies in the one who has the priority of the inheritance in new Muslims, if there are no other justifications for inheritance. This study relied on the inductive approach, by following the opinions of the jurists and their evidence regarding the conditions for inheritance entitlement in Islam currently; and examining the entitlement of Bayt Al-Mal as the beneficiary of the new Muslims who have no heirs. It also relied on the comparative analytical method in discussing and analyzing the opinions and evidence of jurists; comparing these provisions with what is being done in the fatwa departments today. This study concluded important results, including: The Bayt Al-Mal is a custodian of Muslims' money from loss, and not an inheritor. If the owner of this money is known, it will be returned to him, and if the owner of the money is not known, it will be distributed in the interests of the Muslims. The person who guides the new Muslim should be given precedence of inheritance in the Syariah. While, a new Muslim who does not have a legal inheritance has the right to bequeath all his money to whoever was a reason for his conversion to Islam, whether he was a person or an institution.