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Raising a child who is not one's genetic child is allowed and, in the case of an orphan, even encouraged. But, according to the Islamic view, the child does not become a true child of the "adoptive" parents. For example, the child is named after the biological, not adoptive, father. This does not mean raising a non-biological child is not allowed.
Islamic tradition holds both Joachim and Amram are named the same, though the Quran only refers to Joachim with the name of Amram and calls Mary the sister of Aaron, [10] Muslims see this as connecting the two women from two prophetic households in spirit.
An orphan is a child whose parents have died, are unknown or have permanently abandoned them. It can also refer to a child who has lost only one parent, as the Hebrew translation, for example, is "fatherless".
The term for adoption did not exist in the Hebrew language until modern times. As such, there are no explicit mentions of the word ‘adoption’ in the Torah or Talmud. However, there are several verses that are regarded as describing something akin to adoption.
The Orphans' Decree was a law in the Kingdom of Yemen mandating the forced conversion of Jewish orphans to Islam promulgated by the Zaydi. According to one source, the decree has "no parallel in other countries".
A traditional depiction of the chariot vision, based on the description in Ezekiel, with an opan on the left side. The ophanim (Hebrew: אוֹפַנִּים ʼōp̄annīm, ' wheels '; singular: אוֹפָן ʼōp̄ān), alternatively spelled auphanim or ofanim, and also called galgalim (Hebrew: גַּלְגַּלִּים galgallīm, ' spheres, wheels, whirlwinds '; singular: גַּלְגַּל ...
K-P-R is a Semitic root, in Arabic and Hebrew rendered as K-F-R (Arabic: ك-ف-ر; Hebrew: כ-פ-ר).The basic meaning of the root is "to cover", but it is used in the sense "to conceal" and hence "to deny", and its notability derives from its use for religious heresy or apostasy (as it were describing the "concealment" of religious truth) in both Islam and Judaism.
But although pre-Islamic Arabia exemplified "heedlessness", it was not entirely without merit, and certain aspects—such as the care for one's near kin, for widows, orphans, and others in need and for the establishment of justice—would be retained in Islam, re-ordered in importance and placed in the context of strict monotheism.