The Parsi Marriage and Divorce Act, 1936 governs the matrimonial relations of Parsis. The
      word ‘Parsi’ is defined in the Act as a Parsi Zoroastrian. A Zoroastrian is a person who professes
      the Zoroastrian religion. It has a racial significance. Every marriage as well as divorce under this
      Act is required to be registered in accordance with the procedure prescribed in the Act. The
      provisions of the Parsi Marriage and Divorce Act, 1936 have been enlarged so as to bring them
      in line with The Hindu Marriage Act, 1955. Sections 39 and 49 of The Parsi Marriage and
      Divorce Act, 1936 were amended by The Marriage Laws (Amendment) and education of minor
      children be disposed off within 60 days from the date of service of notice on the wife or the
      husband as the case may be. As for the matrimonial laws of Jews, there is no codified law in
      India. Even today, they are governed by their religious laws. Jews do not regard marriage as a
      civil contract, but as a relation between two persons involving very sacred duties. Marriage can
      be dissolved through courts on grounds of adultery or cruelty. Marriages are monogamous.
            Although there is no general law governing adoption, it is permitted by The Hindu Adoption
      and Maintenance Act, 1956 amongst Hindus and by custom amongst a few numerically
      insignificant categories of persons. Since adoption is legal affiliation of a child, it forms the
      subject matter of personal law. Muslims, Christians and Parsis have no adoption laws and have
      to approach the court under The Guardians and Wards Act, 1890. Muslims, Christians and Parsis
      can take a child under the said Act only under foster care. Once a child under foster care
      attaining the age of majority, that is eighteen years old, he is free to break away all these
      connections. Besides, such a child does not have the legal right of inheritance. Foreigners, who
      want to adopt Indian children have to approach the court under the aforesaid Act.
            The Hindu law relating to adoption has been amended and codified into the Hindu
      Adoptions and Maintenance Act, 1956, under which a male or female Hindu having legal
      capacity, can take a son or a daughter in adoption. In dealing with the question of guardianship
      of a minor child, as in other spheres of family law, there is no uniform law. Hindu law, Muslim
      Law and the Guardians and Wards Act, 1890 are three distinct legal systems which are prevalent.
      A guardian may be a natural guardian, testamentary guardian or a guardian appointed by the
      court. In deciding the question of guardianship two distinct things have to be taken into account -
      person of the minor and his property. Often the same person is not entrusted with both. Though
      The Personal Laws (Amendment) Act, 2010, the Hindu Adoptions and Maintenance Act, 1956
      was amended so as to remove the incapacity of married women to take in adoption of a son or a
      daughter merely on the basis of her marital status and to provide that the mother with the consent
      of the father and the father with the consent of the mother shall have equal right to give in
      adoption of their children.
            The Hindu Minority and Guardianship Act, 1956 has codified laws of Hindus relating to
      minority and guardianship. As in the case of uncodified law, it has upheld the superior right of
      father. It lays down that a child is a minor till the age of 18 years. Prior right of mother is
      recognised only for the custody of children below five. In case of illegitimate children, the
      mother has a better claim than the putative father. The act makes no distinction between the
      person of the minor and his property and therefore guardianship implies control over both. Under
      the Muslim Law (Shariat), the father enjoys a dominant position. It also makes a distinction
      between guardianship and custody. For guardianship, which has usually reference to
      guardianship of property, according to Sunnis, the father is preferred and in his absence his
      executor. If no executor has been appointed by the father, the guardianship passes on the paternal