الغاء التبني في الإسلام The abolition of adoption in Islam

مقتطفات عامة من السيرة General excerpts from the Prophet' biography 

قال الله تعالى

 ﴿ وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا * مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا * الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ وَكَفَى بِاللَّهِ حَسِيبًا * مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ﴾ [الأحزاب: 37 - 40]

وإذ تقول -أيها النبي- للذي أنعم الله عليه بالإسلام -وهو زيد بن حارثة الذي أعتقه وتبنَّاه النبيُّ صلى الله عليه وسلم- وأنعمت عليه بالعتق: أَبْقِ زوجك زينب بنت جحش ولا تطلقها، واتق الله يا زيد، وتخفي -يا محمد- في نفسك ما أوحى الله به إليك من طلاق زيد لزوجه وزواجك منها، والله تعالى مظهر ما أخفيت، وتخاف المنافقين أن يقولوا: تزوج محمد مطلقة متبناه، والله تعالى أحق أن تخافه، فلما قضى زيد منها حاجته، وطلقها، وانقضت عدتها، زوجناكها؛ لتكون أسوة في إبطال عادة تحريم الزواج بزوجة المتبنى بعد طلاقها، ولا يكون على المؤمنين إثم وذنب في أن يتزوجوا من زوجات من كانوا يتبنَّوْنهم بعد طلاقهن إذا قضوا منهن حاجتهم. وكان أمر الله مفعولا لا عائق له ولا مانع. وكانت عادة التبني في الجاهلية، ثم أُبطلت بقوله تعالى: {ادْعُوهُمْ لآبَائِهِمْ ، ما كان على النبيِّ محمد صلى الله عليه وسلم من ذنب فيما أحلَّ الله له من زواج امرأة مَن تبنَّاه بعد طلاقها، كما أباحه للأنبياء قبله، سنة الله في الذين خَلَوا من قبل، وكان أمر الله قدرًا مقدورًا لا بد من وقوعه، ثم ذكر سبحانه الأنبياء الماضين وأثنى عليهم بأنهم: الذين يُبَلِّغون رسالاتِ الله إلى الناس، ويخافون الله وحده، ولا يخافون أحدًا سواه. وكفى بالله محاسبًا عباده على جميع أعمالهم ومراقبًا لها.

التبني هو 

نسبة الإنسان إلى غير أبيه، بحيث يأخذ أحكام الابن من الصلب، في

 المحرمية

الإرث 

الصلة

 وغير ذلك من أحكام البنوة

 كما يترتب عليه الوقوع في الكثير من المخالفات الشرعية

 (كالخلوة والمصافحة والرؤية لمن لا يحل له)

يكون المُتبنى في حالة التبني له حكم 

ولد الصلب من المعاملة كمحرم أو وارث يحجب الإخوة أو يدعى فلان بن فلان المتبني، فهذا لا يجوز شرعا، وكان من عادة أهل الجاهلية فأبطله الإسلام

وتمشياً مع هذه الظاهرة تبنى محمد بن عبد الله رسول الله ﷺ قبل أن يصبح رسولاً 

 شاباً من سبايا بلاد الشام، سباه رجل من تهامة، فاشتراه حكيم بن حزام بن خويلد، ثم وهبه لعمته خديجة زوجة النبي الأولى، ثم وهبته للنبي، فأعتقه وتبناه، وهو زيد بن حارثة الذي آثر البقاء مع النبي على هذا النحو، على العودة لأهله وقومه في بلاد الشام، وحينما تبنّاه النبي ﷺ قال: ((يامعشر قريش اشهدوا أنه ابني يرثني وأرثه))

إن كان للولد أب معروف، فإن جهل أبوه دعي

 ((مولى)) أي نصيراً، و((أخاً في الدين)) وهذا نسب إلى الأسرة الإسلامية الكبرى القائم نظامها على أساس متين من الأخوة والتعاون والود والتراحم، والحرص على عدم الضياع والتشرد.

قدر الله تعالى أن يهدمُ قاعدة التبني

 وأن الأدعياء ليسوا في حكم الأبناء حقيقةً من جميع الوجوه، وأن أزواجهم لا جناح على مَن تبناهم في نكاحهم على يد رسول الله، وهو الذي يتولى بنفسه القضاء على هذا الأمر بالفعل لا بالقول فحسب، وكانت زينب بنت حجش ابنة عمة النبي صلى الله عليه وسلم تحت زيد بن حارثة، وهو الذي كان يُدعى زيد بن محمد؛ لأن رسول الله كان قد تبناه في صِغره، وكان زيد حبيبًا لرسول الله، ويقال له: الحِب، وذلك لشدة محبة رسول الله له، واستمر الزواج بين زيد وزينب رضي الله عنهما نحو عام تقريبًا، لكن لم يكن بينهما توافق، وكان قد وقع في قلب رسول الله أنه لو طلَّقها زيد سيتزوَّجها هو، وقد أطلع الله تعالى نبيَّه أنه سيتزوجها، ثم جاء زيد يشتكي منها لرسول الله، ويستأذنه في فراقها، فقال له رسول الله ناصحًا: أمسِك عليك زوجك؛ أي: لا تفارقها واصبِر، واتَّق الله في أمر زوجك، وقد أخفى رسول الله ما كان علِمه، وما كان بداخله من أمر الزواج منها، وهنا عاتبه ربُّه: ﴿ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ﴾، والذي أخفاه أنه لو طلقها زيد، لتزوَّجها صلى الله عليه وسلم

 قال علي بن الحسين

 كان الله تعالى قد أعلَمه أنها ستكون من أزواجه، وأن زيدًا سيُطلقها، فلما جاء زيد وقال: إني أريد أن أُطلقها قال له: أمسِك عليك زوجك، فعاتبه الله؛ وقال: لم قلت: أمسك عليك زوجك، وقد أعلمتك أنها ستكون من أزواجك؟ ﴿ وَتَخْشَى النَّاسَ ﴾ في عدم إبداء ما في نفسك، وقد أَخَذَتْكَ خَشْيَةُ النَّاسِ أَنْ يَقُولُوا: تَزَوَّجَ امْرَأَةَ ابْنِهِ، ﴿ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ ﴾؛ لأن خشية الله جالبة لكل خير، ولعل رسول الله كان يخشى شيئًا من هذا الزواج، لا سيما الدعاية التى ستكون من المنافقين والمشركين واليهود الذين يثيرون الوساوس والفتن في المجتمع، وكذلك أثر ذلك في نفوس ضعفاء المؤمنين، فخشِي رسول الله عليه الصلاة والسلام ضررَ الناس، ووقوعهم في الهلاك بسبب إساءة ظنهم به، وبسط ألسنتهم فيه بالسوء، وهذا ما أشار إليه ابن حزم في كتابه (الفصل في الملل والنحل): ولم يرض الله من رسوله بهذا التخوف لذا عاتبه، ثم طلقها زيد، وتزوجها رسول الله، وتم إبطال قاعدة التبني المتأصلة في المجتمع آنذاك، وكان هدمها أو تعديلها من الصعوبة البالغة، ونزل قوله تعالى: ﴿ مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ﴾ [الأحزاب: 40]

قال النبي ﷺ

 ((من ادعى إلى غير أبيه، وهو يعلم، فالجنة عليه حرام)) 

 وفي حديث آخر

 ((من ادعى إلى غير أبيه، أو انتمى إلى غير مواليه، فعليه لعنة الله المتتابعة إلى يوم القيامة)) 

الفوائد التي نخرج بها من الغاء التبني في الإسلام 

دحض شبهات المستشرقين علي ان القرآن من تأليف محمد العبقري في زمانه 

 صدق رسول الله فيما أخبر به عن الله، فعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا. قَالَتْ: لَوْ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَاتِمًا شَيْئًا مِنَ الْوَحْيِ لَكَتَمَ هَذِهِ الْآيَةَ ﴿ وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ ﴾ [الأحزاب: 37] فلم يدع رسول الله شيئًا مما أوحي إليه إلا وبلغه، حتى هذا الأمر الذي فيه عتابه، وهذا يدل على أنه رسول الله لا يقول إلا ما أوحي إليه.

إياك وخشية الناس ما دمت تعلم أنك على الحق

 فلا تخشى كلام الناس، ولا المجتمع، فأنت الجماعة ولو كنت وحدك، فلا تخف من مخالفة الناس، وخذ بالأسباب، وتوكل على الله، فهو نعم المولى ونعم النصير.

إن بعض القرارت الدينية تكون أحيانًا صادمة للمشاعر والعواطف

 فلا بد من تنفيذها، وتَهيَّأ دائمًا لاستقبال القرارات والتوجيهات، وتأمَّل حال إبراهيم عليه السلام وهو يترك زوجه ورضيعها في واد، ليس فيه أنيس ولا ونيس، ولا طعام ولا ماء، قرار صعب بلا شك، وأمر لا يتحمله بشر يحكم عواطفه ومشاعره، ثم انظر إلى حاله أيضًا وقد كبر ولده، ويأتي أمر أشد من الأول، وهو أن يذبح ولده إسماعيل بيده، فإن الأول كان يحتمل فيه الحيا ، أما الثاني فالموت محقق، ماذا لو حكَّم إبراهيم عليه السلام مشاعر الأبوة؟ وهكذا حال أم موسى لما أوحى الله لها أن تلقيه في اليم، ماذا لو حكَّمت مشاعر الأمومة؟ فكانت حياة موسى ونجاته في تنفيذ أمرٍ من أصعب ما يكون على بشر.

في القصة دليل على شرف زيد رضي الله عنه، ومكانته عند خالقه

 فلقد كان محورًا لبعض التشريعات الربانية التي تعود بالخير والبركة على الأمة، وهو الوحيد من الصحابة الذي ذكر الله اسمه في القرآن تصريحًا وتلميحًا معًا.

 فضيلة زينب رضي الله عنها أم المؤمنين؛ حيث تولى الله عزوجل تزويجها من فوق سبع سموات 

 من رسوله صلى الله عليه وسلم، من دون خطبة ولا شهود، ولهذا كانت تفتخر بذلك على أزواج رسول الله صلى الله عليه وسلم، وتقول: زوجكنَّ أهاليكن، وزوجني الله من فوق سبع سماوات.

إن الولد المتبنى غريب عن الأسرة الصغيرة، ذكراً كان أو أنثى

فلا ينسجم معها في خلق ولا دين، فإذا كان الولد أنثى، اطلع الرجل على جسدها، وهذا ممنوع شرعاً ، وربما تورط في الاتصال الجنسي بها ؛ لأنه في قرارة نفسه يعتقد أنها غريبة أو أجنبية عنه، وإذا كان الولد ذكراً ربما اعتدى على زوجة الرجل المتبني، أو على ابنته أو أخته، لأنه لابد من أن يعرف يوماً ما أنه غريب عن هذه الأسرة، سواء في الحاضر أو المستقبل، وبخاصة في عهد الشباب، وقد يكون الاعتداء جريمة قتل أو جرح أو سلب مال حينما يدرك الولد المتبنى أنه ليس ابناً حقيقياً لمن تبناه، وهذه مفاسد ومنكرات جنّب (باعد) الإسلام عنها.

التبني يكون ظلماً للوالد الحقيقي

 وإهداراً لمعنوياته ومساساً بكرامته وحقوقه

Allah Says 

 ﴿ وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا * مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا * الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ وَكَفَى بِاللَّهِ حَسِيبًا * مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ﴾ [الأحزاب: 37 - 40]

“And when you said to the one whom God had favored him and you had favored him, ‘Keep your wife and pious God,’ while you concealed within yourself that which God was to disclose, and you feared the people, while God has righter that you should fear Him, So, when Zayd had no longer any need for her, We married her to you so that there would be no blame upon the believers concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of God accomplished, there is no blame upon the Prophet concerning that which Allah has ordained for him. [This is] the established way of Allah with those who passed on before. And the command of Allah is a decree determined. [They are] those who convey the messages of Allah and fear Him and do not fear anyone but Allah. And sufficient is Allah as Accountant. [Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets. And Allah is ever, of all things, Knowing.] [Al-Ahzab: 37] - 40]

And when you said, O Prophet, to the one whom God had favored with Islam—Zayd ibn Harithah, whom the Prophet, peace and blessings be upon him, had freed and adopted—and you had favored him with freedom: “Keep your wife Zaynab bint Jahsh and do not divorce her, and fear God, O Zayd.” And you, O Muhammad, concealed within yourself what God had revealed to you concerning Zayd divorcing his wife and your marriage to her. But God will reveal what you concealed. And you feared the hypocrites, that they would say, “Muhammad has married the divorced wife of his adopted son.” But God is more deserving of your fear. So when Zayd had fulfilled his need with her and divorced her, and her waiting period had ended, We gave her to you in marriage so that she might be an example in abolishing the custom of prohibiting marriage to the wife of an adopted son after her divorce, and so that there would be no sin or blame upon the believers for marrying the wives of those they had adopted after their divorce, once they had fulfilled their need with them. And God’s command was always carried out, with no impediment or obstacle. Adoption was a common practice in pre-Islamic Arabia, but it was later abolished by God's words: {Call them by their fathers' names}. The Prophet Muhammad (peace and blessings be upon him) was not at fault for what God permitted him in marrying the wife of his adopted son after her divorce, just as He permitted it for the prophets before him. This was God's established practice with those who came before, and God's decree was a preordained destiny that had to be fulfilled. Then God mentioned the prophets of the past and praised them, saying that they were those who conveyed God's messages to the people and feared God alone, and no one else. And God is sufficient as a Reckoner of His servants for all their deeds and as a Watcher over them.

The Adoption is

The attribution of a person to someone other than his biological father, such that he takes on the rulings of a biological son, in terms of:

The Prohibited marriage (mahram)

Inheritance

Relationship

And other rulings pertaining to sonship

It also leads to many violations of Islamic law

(such as being alone with, shaking hands with, or seeing someone who is not permissible for him to be alone with)

In the case of adoption, the adopted child is treated like a biological son in terms of being a prohibited relative (mahram) or an heir who excludes siblings from inheritance. It is not permissible to refer to someone as "so-and-so, son of so-and-so, the adopted child." This was a custom of the pre-Islamic era, which Islam abolished.

In keeping with this phenomenon, Muhammad ibn Abdullah, the Messenger of God (peace and blessings be upon him), adopted a young man from among the captives of the Levant before he became a prophet

He had been captured by a man from Tihama, and Hakim ibn Hizam ibn Khuwaylid bought him and then gifted him to his aunt Khadija, the Prophet's first wife. She then gifted him to the Prophet, who freed him and adopted him. This was Zayd ibn Haritha, who preferred to remain with the Prophet in this manner rather than return to his family and tribe in the Levant. When the Prophet (peace and blessings be upon him) adopted him, he said, "O people of Quraysh, bear witness that he is my son; he will inherit from me, and I from him."

If the child has a known father, then he is called a "mawla," meaning a supporter or "brother in faith." This is an attribution to the larger Islamic family, whose system is based on a firm foundation of brotherhood, cooperation, affection, compassion, and a commitment to preventing loss and displacement.

God Almighty decreed that the principle of adoption would be dismantled

And that adopted children are not truly considered sons in every respect, and that there is no blame on those who adopted them for marrying them through the Messenger of God. He himself undertook the task of eliminating this matter in deed, not just in word. Zaynab bint Jahsh, the Prophet's cousin, was married to Zayd ibn Haritha, who was called Zayd ibn Muhammad because the Messenger of God had adopted him in his childhood. Zayd was beloved to the Messenger of God, and he was called "the beloved" because of the Messenger's intense love for him. The marriage between Zayd and Zaynab, may God be pleased with them both, lasted for about a year, but they were not compatible. The Messenger of God had a feeling that if Zayd divorced her, he would marry her himself. God Almighty revealed to His Prophet that he would marry her. Then Zayd came to the Messenger of God complaining about her and asking his permission to separate from her. The Messenger of God advised him, saying, "Keep your wife." That is, do not leave her and be patient, and fear God regarding your wife. The Messenger of God concealed what he knew and what was in his heart concerning marrying her. Here his Lord admonished him: {And you conceal within yourself that which God will disclose}. What he concealed was that if Zayd divorced her, he (peace and blessings be upon him) would marry her.

Ali ibn al-Husayn said:

God Almighty had informed him that she would be one of his wives, and that Zayd would divorce her. When Zayd came and said, “I want to divorce her,” he told him, “Keep your wife.” God rebuked him, saying, “Why did you say, ‘Keep your wife,’ when I informed you that she would be one of your wives?” “And you feared the people” in not revealing what was in your heart, and you were seized by the fear of the people that they would say, “He married his son’s wife,” “while God is more deserving of your fear.” Because fear of God brings all good, and perhaps the Messenger of God feared something about this marriage, especially the propaganda that would come from the hypocrites, polytheists, and Jews who stir up doubts and discord in society, as well as its effect on the hearts of the weak believers. So the Messenger of God, peace and blessings be upon him, feared the harm that would befall people and their falling into ruin because of their ill thoughts about him and their speaking ill of him. This is what Ibn Hazm indicated in his book (Al-Fasl fi al-Milal wa al-Nihal): God was not pleased with this fear from His Messenger, so He admonished him. Then Zayd divorced her, and the Messenger of God married her, and the deeply rooted practice of adoption in society at that time was abolished. Dismantling or amending this practice was extremely difficult, and the verse was revealed: “Muhammad is not the father of any of your men, but he is the Messenger of God and the Seal of the Prophets. And God is ever, over all things, aware of what is in the hearts of men and ... [Al-Ahzab: 40]

The Prophet (peace and blessings be upon him) said:

“Whoever claims to be the son of someone other than his father, knowing it to be false, then Paradise is forbidden to him.”

And in another hadith

“Whoever claims to be the son of someone other than his father, or affiliates himself with someone other than his rightful master, then upon him is the curse of Allah, continuous until the Day of Resurrection.

The benefits we gain from abolishing adoption in Islam

The Refuting the Orientalists' claims that the Quran was authored by Muhammad, the genius of his time

The Messenger of God spoke the truth in what he conveyed from God. Aisha, may God be pleased with her, said: “If the Prophet, peace and blessings be upon him, had concealed anything of the revelation, he would have concealed this verse: {And when you said to him whom God had favored and you had favored} [Al-Ahzab: 37].” The Messenger of God did not leave out anything that was revealed to him without conveying it, even this matter which contains a rebuke. This indicates that he is the Messenger of God and does not say anything except what was revealed to him.

Beware of fearing people as long as you know you are on the right path

Do not fear the words of people or society, for you are the community even if you are alone. Do not fear the opposition of others, take the necessary steps, and put your trust in God, for He is the best of protectors and the best of helpers.

Some religious decisions may sometimes be shocking to feelings and emotions

However, they must be implemented. Always be prepared to receive decisions and guidance. Consider the situation of Abraham, peace be upon him, when he left his wife and infant son in a valley with no one to keep him company, no food, and no water. It was undoubtedly a difficult decision, one that no human being governed by their emotions and feelings could bear. Then consider his situation again when his son grew up, and a command even more difficult than the first came: that he should sacrifice his son Ishmael with his own hands. The first time, he could have endured life, but the second time, death was certain. What if Abraham, peace be upon him, had followed his paternal instincts? Similarly, there was the situation of Moses' mother when God revealed to her to cast him into the river. What if she had followed her maternal instincts? Moses' life and salvation lay in carrying out a command that was among the most difficult for any human being.

This story is evidence of the honor of Zayd (may God be pleased with him) and his high standing with his Creator

He was central to some divine legislation that brought goodness and blessings to the nation, and he is the only Companion whose name God mentioned in the Quran both explicitly and implicitly.

The virtue of Zaynab (may God be pleased with her), the mother of the Believers, is also significant, as God Almighty arranged her marriage from above the seven heavens

To His Messenger (peace and blessings be upon him), without a sermon or witnesses. For this reason, she used to boast about this to the wives of the Messenger of God (peace and blessings be upon him), saying: "Your families arranged your marriages, but God arranged mine from above the seven heavens."

An adopted child, whether male or female, is a stranger to the immediate family

Therefore, they may not be compatible with them in character or religion. If the child is female, the man may see her body, which is forbidden in Islamic law, and he might even become involved in sexual relations with her. Because deep down, he believes she is a stranger or foreign to him. If the boy is male, he might assault the adoptive man's wife, daughter, or sister, because he will inevitably learn someday that he is a stranger to this family, whether now or in the future, especially during his youth. This assault could even escalate to murder, assault, or robbery when the adopted boy realizes he is not the biological son of his adoptive father. These are evils and reprehensible acts that Islam forbids.

The adoption is an injustice to the biological father

It is a blow to his morale and an infringement upon his dignity and rights