چکیده:
In this research, the subject of adoption is examined through the legal rules, regulations, and legal systems of Islam, England, and the USA. Adoption is when someone accepts another person, who is not their biological child, as their own child. In Arabic, adoption is referred to as 'da'i' and 'tabanni'; 'tabanni' in linguistics means adopting a son, and in terminology, it refers to a son or daughter whom a man has accepted as his child; relative to that man, they are called an adopted son/daughter. The Holy Quran invalidated this pre-Islamic tradition and ruled that adopted children should be attributed to their biological fathers, and if their fathers are unknown, they are religious brothers. This research uses a descriptive-analytical method to address these matters: the ruling on adoption in the Quran; the narrations and effects resulting from it; the rejection of the claim that adoption is a purely human phenomenon; the regulations of adoption in the legal systems of Iran, England, and the USA; and the conditions for adoptive parents. In the current era, one of the increasing problems is the handing over of infants by legal parents to applicants for child care; sometimes the applicant acts with benevolent intentions and sometimes to resolve emotional problems because the applicant is childless, and sometimes it occurs illegally and inhumanly through the exchange of money.
خلاصه ماشینی:
Some people would choose children as adopted sons and then grant them all the rights of a real child; therefore, he would inherit, and his father's wife would become forbidden to him and vice versa (Makarem, 1374, Vol. 17: 196).
He was a slave whom Khadija (SA) had gifted to the Holy Prophet (PBUH), and the Prophet (PBUH) freed them and then proposed to Zayd for his own cousin, Zaynab; however, Zaynab who was from a prominent family of Quraysh, would not accept marriage to a slave like Zayd, and since there was a benefit in this marriage, verse 36 of Surah Al-Ahzab was revealed, warning that one must submit to the command of God and the Prophet, and Zaynab submitted and this marriage took place (Tabarsi, 1372: 106; Tabataba'i, 1417, Vol. 16: 275; Sayyid Qutb, 1412: 2826; Ibn Hisham, 2000: 264); therefore, the Prophet (PBUH) in this verse and verse 37 of Al-Ahzab, abolished two pre-Islamic traditions; one being that in the era of Jahiliyyah, most and absolute Arab families considered the marriage of their daughter to a slave, even if freed, to be ugly and undesirable, so the action of the Prophet (PBUH) in marrying his own cousin to Zayd the slave was an act towards breaking that pre-Islamic tradition, and the marriage of the Prophet (PBUH) to Zaynab, who was the wife of his adopted son, after the divorce and the completion of the waiting period (iddah), was the breaking of another pre-Islamic tradition.
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