Adoption In Islam: Why It Is Illegitimate, Islamic Ideology, NewAgeIslam.com

Islamic Ideology

Adoption In Islam: Why It Is Illegitimate

By Maulana Nadeemul Wajidi

Translated from Urdu by Raihan Nezami

An honourable Delhi court has recently suggested during the hearing of a Muslim woman’s plea that adoption is an inevitable reality irrespective of Muslim Personal Law’s rules and regulations. It ruled that an adoptee should be given all rights equivalent to a biological child. As adoption is illegitimate is Islam, this ruling is an absolute violation of Muslim Personal Law.

The government had brought “Adoption Law” on 23 May, 1972 in Rajya Sabha with the statement of the then minister for law Mr. H.R Gokhle that it was an important step towards the uniform civil code. According to the article 13 (2) of the bill, “The adopted child would be considered like a biological child in all matters, even in the case of father’s death without a will; the adopter would be considered like his real father equivalent to a lawful biological father from the date of adoption order. The relation of adopted child with the family of his birth would be considered void and it would be considered valid with the adopter’s family from the same date.

Islamic organizations protested against the anti-Islamic ruling with all their might and Muslim Personal Law Board was formed at the historic convention held in Mumbai on 27/28 Dec.1972. After this vehement protest, this issue was temporarily kept in cold storage, but this Pandora’s box has again been opened. Our honourable courts keep attacking Muslim Personal Law Board from time to time. The issue of adoption is clarified with the following Aayat-e-Kareemah.

http://newageislam.com/adoption-in-islam--why-it-is-illegitimate/islamic-ideology/d/2309

Vande Mataram Controversy and Fatwa of Darul Uloom, Deoband, Current affairs, NewAgeIslam.com

Current affairs

Vande Mataram Controversy and Fatwa of Darul Uloom, Deoband

A Frank analysis of the Fatwa over the controversial song composed by Bankimchandra Chattyopaddhay

by Maulana Nadeemul Wajidi

Translated from Urdu by Raihan Nezami

Darul Ifta of Darul Uloom, Deoband was established to respond to all kinds of scholarly and spiritual questions sent to the organization from within the country and abroad. The issues are resolved in the light of Quran-e-Kareem and Sunnah. The Deobandi fatwa over the song Vande Mataram which raised a huge controversy recently in Marakpur in Deoband had been delivered 12 years ago by the Muftiyan. It is quite tragic that an old controversy is raised again; supposedly any anti-social elements who might have obtained the fatwa and issued it to press as any journalist would gladly like to publish a controversial fatwa issued by Darul Uloom, Deoband against Vande Mataram.

A particular section of the country considers singing of this song the sign of patriotism. The citizens who do not sing this song are considered traitors. After this fatwa was published recently in a Hindi daily in Meerut, the anti-national elements got an opportunity to attack the patriotism of Muslims as well as the status of Darul Uloom, Deoband.

A communal leader of Hindu Gujjar community of Marakpur in Deoband conducted a panchayat in the premises of Inter college and decided to organize a demonstration in Saharanpur district against the so-called anti-national attitude of Darul Uloom, Deoband and burn an effigy of the concerning organization on the 25th of Aug 2009. On that day, about 70 (seventy) people only from a village of 80 (eighty) houses gathered to demonstrate at the pre-announced site whereas their number was expected to be in thousands. It shows the majority of the Hindus are still peaceful-minded who believe in secularism and solidarity of the country. This malicious attempt was made by the supporters of the communal parties only, who keep trying to destroy inter-communal harmony by their anti-social activities. The demonstrators could only shout anti-Muslim slogans, but failed to burn the effigies as the Muslims had taken a hard stand. The district administration, too, was quite alert and sought to avert any untoward occurrence. The unholy mission was foiled but this left a few questions behind.

http://newageislam.com/vande-mataram-controversy-and-fatwa-of-darul-uloom,-deoband/current-affairs/d/1784

Asad Farooqui responds to Maulana Nadeemul Wajidi’s view of Hijab, Debate , NewAgeIslam.com

Debate

Asad Farooqui responds to Maulana Nadeemul Wajidi’s view of Hijab

Whenever I study the Holy Quran, I am deeply convinced of its wisdom in giving the right message to the Mankind for the establishment of peace in the world through a certain disciplined society.

The provision of Hejab in the entire Quran has been explained again and again. Keeping one’s gaze below is very clear; drawing of a cover over the bosom has also been recommended. These things should be followed by the entire society in the whole world. But the present shape of ‘Burqua’ in which the poor women can be allowed to see the world only with one eye and that too behind a netted hole. The Maulana knows that Allah again and again says that He knows everything, that if He had desired the entire world would have consisted of Believers and Believers alone. He confirms that He is the Most Merciful and Forgiving. But it is a shame that the self-absorbed Maulana apparently doesn’t believe in any of this.

The one defence of this inhuman practice of the Burqa, making Muslim women one-eyed creatures, is the Aya 53 of Surah Al-Ahzab.

As for the frequently quoting Ayah by the Maulana, it must be understood that it was necessary to teach good, civilised manners to the rude Arabs of those days.

Abdullah Yusuf Ali has very aptly explained the meaning of this Ayah in the following manner:

The rules of refined social ethics is as necessary to teach to-day as it was with the rude Arabs whom the holy Prophet had to teach in his day. Those mentioned in this verse may be briefly recapitulated thus: (1) Enter not a friend's house without permission; (2) if invited to dine, don't go too early; you are asked to dine, not to wait for the preparation of the food; (3) be there at the time appointed, so that you enter when you are expected and invited; (4) after the meal, don't get familiar with your host, especially if there is a great distance between him and you; (5) don't waste time in tittle-tattle, causing inconvenience and perhaps annoyance to your host; (6) understand what is proper behaviour for you: he may be too polite to ask to depart. All this has a social bearing: respect and delicate consideration for others are among the highest virtues.

http://newageislam.com/asad-farooqui-responds-to-maulana-nadeemul-wajidi%E2%80%99s-view-of-hijab/debate/d/1547