FILIATION AND ADOPTION AMONG MUSLIMS IN INDIA: THE QUAGMIRES OF A RELIGIOUS MINORITY LAW
Filiation among Muslims in India is governed by Muslim personal law, a largely uncodified corpus of key Islamic legal treatises that has subsequently been interpreted and applied through the Common Law frame of British colonial courts and the post-Independence Indian judicial system by virtue of the...
| Κύριος συγγραφέας: | |
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| Τύπος μέσου: | Ηλεκτρονική πηγή Άρθρο |
| Γλώσσα: | Αγγλικά |
| Έλεγχος διαθεσιμότητας: | HBZ Gateway |
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| Έκδοση: |
Cambridge Univ. Press
[2019]
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| Στο/Στη: |
Journal of law and religion
Έτος: 2019, Τόμος: 34, Τεύχος: 3, Σελίδες: 336-355 |
| Τυποποιημένες (ακολουθίες) λέξεων-κλειδιών: | B
Ινδία (μοτίβο)
/ Θρησκευτική μειονότητα
/ Σαρία
/ Abstammungsrecht
/ Υιοθεσία (μοτίβο)
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| Σημειογραφίες IxTheo: | AD Κοινωνιολογία της θρησκείας, Πολιτική της θρησκείας BJ Ισλάμ KBM Ασία ΧΑ Δίκαιο |
| Άλλες λέξεις-κλειδιά: | B
Evidence Act
B Juvenile Justice (Care and Protection of Children) Act B Customary law B Υιοθεσία (μοτίβο) B Muslim personal law B Legal pluralism B Constitution of India B fāsid marriage |
| Διαθέσιμο Online: |
Volltext (Resolving-System) Volltext (doi) |
| Σύνοψη: | Filiation among Muslims in India is governed by Muslim personal law, a largely uncodified corpus of key Islamic legal treatises that has subsequently been interpreted and applied through the Common Law frame of British colonial courts and the post-Independence Indian judicial system by virtue of the Muslim Personal Law (Shariat) Application Act 1937. Muslim personal law recognizes only legitimate filiation resulting from a valid or irregular marriage, barring illegitimate children from maintenance and intestate succession and prohibiting adoption. However, a number of legislative enactments have modified key aspects of the law of filiation among Muslims: shifting the presumption of legitimacy arising from a valid marriage to the time of the wedding, rather than the time of conception; invalidating the doctrine of dormant fetus; and lifting certain disabilities incurred from illegitimacy. Further, although adoption based on customary law is somewhat common in India and has been recognized by courts, its effect among Muslims has tended only to lift the bar to paternal succession and seldom creates filiation with the adoptive family. Notwithstanding, following the enactment of the Juvenile Justice (Care and Protection of Children) Act 2000 and its subsequent amendments, an optional secular legal framework for adoption is now available to Muslim prospective parents. The procedure set forth by the Act is nonetheless unwieldly and implementation faces the very practical difficulties of the state in managing and protecting the vast number of destitute and abandoned children in India, for the most part with an unknown filiation. |
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| ISSN: | 2163-3088 |
| Περιλαμβάνει: | Enthalten in: Journal of law and religion
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| Persistent identifiers: | DOI: 10.1017/jlr.2019.39 |