Marriage Bond Research Articles

Technology and Household Harmony: A Fiqhiyah Study on the Use of Mobile Phones in Marriage

This article examines the relationship between mobile phone use, household harmony, and fiqh perspectives. In this article, we will briefly explain the main points related to the use of mobile phones in marriage and how fiqh can be used as a framework to analyze this issue. This article discusses the use of mobile phones in marriage and its relationship with domestic harmony from a fiqh perspective. Highlighting concerns about the negative impact of mobile phone use on household harmony, the article also explains that responsible cell phone use can provide benefits in facilitating communication, strengthening the marriage bond, and accessing information that is beneficial to the relationship. However, excessive or inappropriate cell phone use can lead to harassment, partner abandonment, and the risk of infidelity. Therefore, this article also provides guidelines for responsible cell phone use in marriage, including setting boundaries, avoiding distractions at important moments together, and seeking professional help if needed. Further research on the impact of fiqh on mobile phone use in interpersonal relationships is also recommended.

Tinjauan Fatwa MUI Nomor 03/KF/MUI-SU/IV/2011 terhadap Pelaksanaan Foto Pre Wedding

The pre-wedding phenomenon is the implementation of photos taken before a legal marriage bond is established. Pre-wedding has been regulated and legally established based on MUI Fatwa Number 03/KF/MUI-SU/IV/2011 which strictly prohibits taking pre-wedding photos due to elements of ikhtilat and khalwat. However, in practice there is a phenomenon of pre-wedding photos in the Ponorogo area which in practice does not lead to elements of seclusion. So based on this, the legal implementation can be reviewed based on the MUI fatwa which discusses the implementation of pre-wedding photos. The purpose of this research is to find out the rationale for couples carrying out pre-wedding photo processions before carrying out the wedding and what the laws are for carrying out pre-wedding photos using Islamic themes and clothing in terms of MUI Fatwa Number 03/KF/MUI-SU/IV/2011. This research uses qualitative research with the type of field research. Meanwhile, data collection techniques were carried out using interviews and observations in the Ponorogo area. From the research conducted, it can be concluded that the rationale for carrying out pre-wedding photos for the perpetrators is as a social function, namely to introduce the prospective bride and groom who have carried out the marriage and also an economic function as a medium for promoting Islamic fashion models. Carrying out pre-wedding photos in Ponorogo is reviewed based on MUI fatwa Number 03/KF/MUI-SU/IV/2011 and is permissible if it does not contain the elements mentioned in the MUI fatwa, namely ikhtilat and khalwat. However, if it contains elements of ikhtilat and khalwat, then taking pre-wedding photos is not permitted.

The Role of the Advisory Body for the Development and Preservation of Marriage (BP 4) in Reducing the High Divorce Rate in Cirebon District

The Advisory Board for Marriage Development and Preservation (BP4) is a community institution that seeks to reduce the divorce rate and improve the quality of marriage through various programs and activities aimed at maintaining and strengthening marriage bonds. This study aims to discuss the role of BP4 in implementing Article 1 of Law No. 1 of 1974 on the high divorce rate in Indonesia and the obstacles faced by BP4. The research method used in this study is an analytical descriptive approach with a normative juridical approach. The research contributes by analyzing the role and the challenges faced by this institution in enforcing this law, providing insights into the effectiveness of current efforts and suggesting potential improvements to better manage and reduce divorce rates.

Relevansi Batas Usia Perkawinan di Indonesia: Perspektif Madzhab Syafi’i dan Kompilasi Hukum Islam

This research is motivated by the existence of age limits for marriage in Indonesia. The aim is for the common good in building a household built through a marriage bond, although in reality, early marriage can still be carried out by submitting a marriage dispensation through the courts for specific reasons. The focus of this research is: (1) How is the argument of the Syafi'i school of thought about the age limit for marriage; (2) How is the age limit for marriage in the Compilation of Islamic Law (KHI); and (3) The relevance of the age limit for marriage in Indonesia from the perspective of the Syafi'i School of Thought and the Compilation of Islamic Law. The type of research used in this research is library research, namely by using data from books or books that are in accordance with the title of the research as a source of study, along with reviewing and reading writings and books that are related to the object of discussion. The approach used by researchers in this writing is normative, in the sense of trying to examine the law that has been conceptualized as rules and norms that have been applied in society and become a legal reference for everyone. The results of this study, in the view of the Syafi'i School, the age limit for marriage is seen from maturity, namely when he has reached puberty. Among the signs for someone who has reached puberty is the release of semen for men, usually at the age of 12 years, and menstruation for women, usually at the age of 9 years, because for someone who has reached the nature of puberty and aqil, it means that they have become ahliyah al-ada' who can be burdened with the responsibilities of sharia such as muamalah and other transactions. On the other hand, the Compilation of Islamic Law has provided an age limit for marriage, namely 19 years for men and 16 years for women, because Indonesian scholars see several factors that limit the age of marriage, such as avoiding early marriage, which has a terrible impact on married couples. Regarding its relevance in its implementation in Indonesia, the age limit for marriage in the Compilation of Islamic Law has been determined. However, if you still want to marry under the age that has been determined, you must go through a trial process to request a marriage dispensation from the panel of judges. The opinion of the Syafi'i School can be a choice that can be considered by the panel of judges to approve a marriage dispensation, namely the adequacy of the age of puberty as one indicator of maturity.

Analisis Prosedur Pelaksanaan Itsbat Nikah Terhadap Perkawinan Sirri Berdasarkan Putusan Nomor : 473/PDT.P/2022/PA.LLG di Pengadilan Agama Lubuklinggau Kelas 1 B

The procedure for implementing itsbat nikah provides legal protection because they obtain legal certainty from their marriage bond, so that all their rights can be recognized and protected. The purpose of this study is to find out and analyze the procedures for carrying out itsbat nikah, judges' considerations in deciding itsbat nikah cases and the factors that cause the applicant to apply for itsbat nikah based on decision number: 473/pdt.p/2022/PA.LLG. This type of research in legal research includes normative-empirical research. The approach used in this study is a legal approach in the form of legal norms, namely Law of the Republic of Indonesia Number 16 of 2019 amendments to Law Number 1 of 1974 concerning Marriage, and the Compilation of Islamic Law. The data collection techniques used are primary data and secondary data. The results of the study show that the procedure for implementing itsbat nikah is in accordance with the Book II Guidelines for the Implementation of Duties and Work Procedures of the Religious Courts. Consideration of the panel of judges in granting the itsbat of marriage to a siri marriage if it is in accordance with the pillars and conditions of Islamic marriage as well as the legal basis considerations, examines the case, its benefits, and puts forward syar'i arguments in its deliberations. The factor that became the reason for the applicant submitting hisbat marriage based on the decision number: 473/pdt.p/2022/PA.LLG was to complete the Umrah registration requirement investigators focus on Law Number 16 of 2019 concerning amendments to Law Number 1 of 1974 concerning marriage.

Eternal Love: An Exploration Of The Concept Of Qur'anic Marriage According To Ash-Shā'rawī In Tafseer Khawātir Ash-Shā'rāwī (Thematic Approach)

Conflict in the household is one of the causes of divorce that occurs today. This shows that some people do not fully understand the concept of marriage. In fact, marriage is a covenant so strong that it becomes one of the divine commitments called mītsāqan ghalīẓa (marriage bond). This study aims to examine how the concept of marriage according to Ash-Sha'rāwī in his tafsir Khawatir Ash-Sha'rāwī. This research method is descriptive and analytical through literature study with a thematic approach. The results showed that the concept of marriage according to Sha'rāwī is an agreement taken by two parties, namely the marriage contract. This is not an ordinary agreement, but a strong agreement, which requires the husband to take responsibility and get along well. Therefore, the husband and wife or the bride and groom who are about to marry must know and understand the concept of marriage very well, which includes the nature of mīṡāqan ghalīẓa, the rights and duties of husband and wife, and how to resolve family conflicts.

Magister Gratianus tanítása a házassági akadályokról

Many legal scholars have examined the question of how to reconcile Gratian’s willingness to use both the Justinianic and the pre-Justinianic Roman law that he found in his sources with his apparent unwillingness or inability to use Justinian’s Roman law books at first hand. This paper focuses on another root of European legal culture, the Judaeo-Christian legal heritage. It addresses the question to what extent Gratian’s concept of marriage, based on a contemporary interpretation of the marriage of Mary and Joseph based on the decision of the Council of Ephesus (431), contributed to the clarification of the system of marriage impediments in 12th century canon law, and to what extent the magister used arguments based on biblical passages to do so. The canon law from the early Middle Ages allowed a husband to divorce his unfaithful wife, while the Western Church of Gratian’s age opposed the dissolution of the marriage bond and only recognised the possibility of separating the spouses from bed and table. Therefore, the significance of the subject lies primarily in the fact that in the case of some impediments to marriage the magister saw the possibility of dissolution of the unconsummated union (a so-called initiated marriage) and, in a few, not common cases of the consummated marriage too. The principle of indissolubility, although annulment and dissolution of marriage are different legal instruments, was not necessarily applied in this period either. However, Gratian’s particular concept of marriage and his legal explanations of the impediments to marriage contributed significantly to the fact that the only ground for divorce mentioned in the Gospels, adultery, could not lead to the dissolution of the bond. In the 16th century, Protestant divorce law was primarily a reaction to this understanding, and also the Catholic teaching on the impediments to marriage continued to evolve, formally still adhering to the principle of indissolubility.

JURIDICAL REVIEW OF PRENUPTIAL AGREEMENTS

A prenuptial agreement or commonly referred to as a prenuptial agreement is a contract or agreement that is equally agreed upon by a married couple, either before the marriage takes place, or during the marriage bond. In conducting research to be more focused, the author made a formulation of the problem, namely how is the legal provisions of the prenuptial agreement based on Law Number 16 of 2019, how is Amendments to Law Number 1 of 1974 concerning Marriage in Indonesia and the Legal Effects on Marital Property with the Prenuptial Agreement in Indonesia. The type of research used in this writing is normative legal research. Normative research is carried out by collecting data and information about the legal norms you want to research, then analyzing the data and information to get a deeper understanding of existing legal norms. Normative research methods can be carried out by means of literature studies, namely by collecting library materials or legal sources relevant to the research topic. The results showed that the forms of this marriage agreement include marriage agreements with togetherness of profit and loss, marriage agreements with togetherness of results and elimination of togetherness of wealth. The content of the agreement must be discussed carefully. You must ensure that you and your partner agree on the content of the agreement and are consistent with your values. For example, how joint property will be managed and divided if one day you divorce.

Analisis Maslahah dalam Konsep Perwalian Pernikahan Anak Luar Nikah Berdasarkan Kompilasi Hukum Islam

This research examines Maslahah in the concept of Islamic law. In the context of guardianship of children out of wedlock in a marriage bond according to the compilation of Islamic law, the substance of this maslahah is very relevant. However, sometimes situations where a child is born outside of marriage can occur. The research method used is Normative/Doctrinal/Literature Research The findings of this study indicate that the concept of guardianship of children out of wedlock in the perspective of the Islamic compilation has been listed in Law No. 1 of 1974 concerning marriage, Article 19 of the Compilation of Islamic Law, Article 53 paragraph 3 of the Compilation of Islamic Law, and Article 75 letter (b) of the Compilation of Islamic Law. That maslahah plays an important role in determining the view of Islamic law on this issue. In this context, it is found that a proper understanding of maslahah, which includes the protection of individual rights and the welfare of society, is essential in dealing with the guardianship of out-of-wedlock children. In this scientific work, several important aspects related to the concept of guardianship of extra-marital children have been discussed. Firstly, there are differences of opinion among scholars regarding the halal or haram guardianship of out-of-wedlock children, Secondly, the importance of paying attention to the values and principles of Islamic law underlying the concept of guardianship of out-of-wedlock children. Third, the a need for a clear and effective regulatory framework to regulate the practice of guardianship of out-of-wedlock children.

Al-Hadm dalam Talak Bain Sughra Menurut Imam Malik

Imam Malik and Abu Hanifah have different opinions regarding divorce (talak). According to Imam Malik, talak one and talak two are not nullified if a woman marries another man and then returns to her first husband. Only talak three can nullify the previous divorces. Abu Hanifah believes that such a marriage can nullify talak three as well as the preceding divorces before talak three is pronounced. This research is a literature study using a normative approach to determine the legal basis for nullifying the number of divorces in specific situations. The deductive-inductive method is employed to draw conclusions from the research findings. Imam Malik utilizes various sources, including the Qur'an, Sunnah, ijma' Ahl Madinah, fatwas of the Companions, khabar ahad, qiyas, istishan, Al-maslahah Al-mursalah, and sad al-Zara'i, to establish the legal rulings. He refers to the fatwas of the Companions, particularly the jurisprudence of Umar Ibn Khattab, to explain al-hadm (continuation of the remaining divorces) in talak sughra. The purpose is to encourage husbands and wives to exercise caution and not misuse divorce, providing an opportunity for husbands to mend the broken bonds of marriage. However, Imam Malik's opinion is less relevant to the development of Islamic law in Indonesia. In Indonesian marriage fiqh, talak three nullifies the preceding divorces, aligning with the opinion of Abu Hanifah based on the Qur'anic foundations.

HAK-HAK PEREMPUAN PASCA PERCERAIAN DALAM PERUNDANG-UNDANGAN NEGARA MUSLIM (INDONESIA, MALAYSIA, MESIR, DAN TURKI)

ABSTRACT
 Divorce is a problem in the marriage relationship that is considered as the final way. Problems regarding divorce are enshrined in conventional fiqh regulations to laws in the Muslim world. Based on the normative study of Islamic law, one of the implications of divorce is the guarantee of the rights that must be fulfilled by the husband after divorce for the former wife and children in the marriage bond. These rights are nafkah iddah, nafkah mut'ah, nafkah nadliyah to hadhanah. For this reason, researchers are interested in studying the topic of women's rights after divorce based on the perspective of conventional fiqh and the laws on marriage that occur in Muslim countries such as Indonesia, Malaysia, Egypt and Turkey, using three analytical glasses. This research uses library research and descriptive analytical approach to examine and analyze phenomena based on literature. So that the results can be found that based on vertical analysis glasses can be known about the comparison between family law and the legislation of each Muslim country. Based on horizontal studies, it can be found that there are similarities between Indonesia and Malaysia, while in Egypt the divorce process must be registered with the knowledge of the wife, and Turkey provides advice on wishes before taking the divorce route. Based on the diagonal study, the four countries are solid and strong in carrying out in accordance with the regulations that have been determined.

Pembagian Harta Bersama Akibat Perceraian menurut Hukum Islam Kajian terhadap Putusan Pengadilan Agama Yogyakarta Nomor 0297/Pdt.G/2017/PA

All creatures of God, including humans, pets, and other animals and plants, are encompassed by the universal divine law of marriage. This is the way that Allah has chosen for His creatures to reproduce and sustain their lives. The issue of property between each husband and wife is one of the consequences of marriage law. Article 35 of the Marriage Law regulates joint property. Marital property is also acquired as joint property. The Compilation of Islamic Law states in Article 1 letter (f) that "Marital property is property acquired separately or jointly by husband and wife during the marriage bond, and in this case, it is called joint property, regardless of whether it is registered in someone's name." In this research method, the researcher will use a qualitative method located at the Yogyakarta Religious Court, and the techniques used to collect data include interviews and documentation. In this study, the researcher will examine the decisions of the Yogyakarta Religious Court related to joint property, where 40% is for the former husband and 60% for the former wife, using the perspective of Islamic law and the Compilation of Islamic law. because Islamic Sharia stipulates that joint property is divided into two for separating couples. Unlike Islamic law, which does not specify how much of the couple's property should be distributed after divorce, half is given to the former wife. Considering that 83 percent of the Indonesian population is Muslim, it is important to look at issues related to the division of joint property decided by the judges of the Yogyakarta Religious Court.

Islamic criminal law: A Comparison Of its Application in Indonesia and Other Countries

<em>The crucial issue in grounding Islamic criminal law is that there are still many Islamic criminal law terms that use Arabic terms and Arabic backgrounds, so that Islamic criminal law is only considered to fit the Arabic context. And in Islamic law criminal law is called jinayah which is defined as actions prohibited by shara' which are threatened by Allah SWT with jarimah (punishment) hudud, qishas and diat or ta'zir, in other words, doing or not doing is only considered a criminal offense if a penalty has been determined and threatened against it. The type of research used is qualitative research with comparative descriptive method. The data collection technique in this research is the literature method, which traces the existing literature and carefully examines the data related to the issues discussed. The results of this study are the criminal laws of Indonesia, Malaysia and Brunei Darussalam as regulated in Qanun No. 14 of 2003 on Khalwat (Mesum), Enakmen Jenayah Syari'ah Selangor Number 9 of 1995 and Kanun Jenayah Syari'ah Brunei Darussalam 2013 have similarities and differences in terms of determining a criminal act of adultery. When viewed in terms of the definition of adultery in Qanun No. 14 of 2003 on Khalwat (Mesum), Enakmen Jenayah Syari'ah Selangor Number 9 of 1995 and Kanun Jenayah Syari'ah Brunei Darussalam 2013, both are not contrary to the provisions of jinayah fiqh. All three have similarities in determining the elements of a criminal act of adultery, namely the element without a legal marriage bond is one of the elements that determine an act of adultery, because if the relationship is based on a legal marriage then automatically the conditions in a marriage have been fulfilled and the relationship is a permissible act</em>

Divorce Due To Apostasy (Study of Differing Decisions in Religious Courts)

The case of divorce due to apostasy is a civil case that is not directly regulated in Indonesian legislation. Therefore, there are differing decisions in cases of divorce due to apostasy. In the divorce case No. 0333/pdt.G/2013/PA.Bdw, with the reason of the husband's apostasy, the court issued a decision of talak bain sughra, while in the divorce case No. 3/pdt.G/2019/PA.Bky, with the same reason, the court issued a decision of fasakh. The research method used is a normative method with a statutory approach. The researcher employs descriptive analysis in discussing relevant theoretical studies related to divorce due to apostasy. The findings of this research are: 1) the legal considerations of the judges in the cases No. 0333/pdt.G/2013/PA.Bdw and No. 3/pdt.G/2019/PA.Bky were not appropriate and should have referred to KHI article 116 letter k. 2) the judges' decisions in the cases No. 0333/pdt.G/2013/PA.Bdw and No. 3/pdt.G/2019/PA.Bky were in accordance with the maqasid shariah in terms of preserving religion because both decisions terminated the marriage bond, either through talak bain sughra or through fasakh.

Self-Efficacy in Relation with Marital Satisfaction on Married Women in Auchi, Etsako West Local Area, Edo State, Nigeria

Self-efficacy can be defined as the ability to perform specific acts in order to attain a given outcome, or it can be seen as a catalyst for an increase in well-being of people [15]. Therefore, Self- efficacy in relation with marital satisfaction is a motivation of this study which explains why marriage has social significance and is essential to both societal structure and individual well- being as opined in [1]. However, marriage is perceived as a genuine source of fulfillment and pleasure among married people according to [15] and to this end, marital- satisfaction is regarded as the most crucial element of a marriage bond [2]. Marital-satisfaction is the state in which men and women in marriage union are generally satisfied in their union and are happy with each other [17] [13]. The self-efficacy of married women in relation with marital-satisfaction in this study, was investigated and characterized, while the population samples w e r e d r a w n f r o m middle-aged married women between the ages of 35 to 55years old and young married women in their 20s. Well-structured Self-Efficacy and Marital- Satisfaction Questionnaires were designed and used as the instrument of data collection. The findings indicate that self-efficacy mean calculation of married women between the ages of 35 to 55years is 21.82 with T-value of 0.27, while the self-efficacy mean calculation of young married women is 21.28 with T-value calculated as 0.86. The relationship factor between the variables of self- efficacy and marital-satisfaction had 0.40 of association. Therefore, there is positive correlation between self- efficacy and marital-satisfaction.

Muslims Acceptance of Lesbian, Gay, Bisexual, and Transgender Issues in Indonesia

This article aims to explore netizen criticism of the existence of lesbian, gay, bisexual and transgender people in Indonesia. LGBT activists have utilised social media to convey messages of equality, leading to pros and cons in Indonesian society. The urgency of this research is to understand how Muslims accept LGBT issues in Indonesia. This research uses a qualitative method with a media analysis approach. The data collected by the author were 10,000 Twitter tweets of netizens regarding LGBT issues in Indonesia, and then this data was re-analysed by drawing actor networks on Gephi software. The results show that the Qur'an gives a description of the people of Prophet Luth who committed homosexual acts and were labelled as people who behaved stupidly. Then, in another verse, LGBT can damage conventional marriage bonds to harm social morals. Then, MUI firmly rejects LGBT through Fatwa No. 57 Year 2014, which generally aims to maintain moral values prevailing in society. Through analysis using Netlytic, there are several dominant actors—the focus of actor discussions is political and social discussions. LGBT is still not recognised by society and the state because this kind of deviant behaviour is not a freedom that can be openly accepted.

PANDANGAN FUQAHA DALAM PERNIKAHAN YANG TIDAK DIPUBLIKASIKAN

AbstractHikmah at tasyri’ which can be understood in order to maintain the strength of the marriage bond fraudulent actions by one of the parties then the marriage must be attended by guardian and witness even in order to strengthen the existence of two witnesses prophet once advised friends to announce their marriage which was done by throwing a party This research uses qualitative approach with library research The research results show unwitnessed and unpublicized marriages and not recorded is not allowed and a marriage witnessed by both witnesses but witnesses was ordered to be punished makruh there is Umar RA, Urwah, Abdullah ibn Ubaidillah, Ibnu Utbah, Sa’bi dan Nafi’ sahaya Ibnu Umar. Meanwhile, among the para Tabi’in is Abu Hanifah, Syafi’i dan Ibnu Munzir. And law of witnesses and publicize in marriage is sunah

К вопросу о генезисном обозрении установления юридического факта по регистрации брака

This work includes several constituent elements of a single whole: a brief evolution of forming the fixation of marriage registration as a fact of established marital relations and its modern understanding by establishing a legal fact in procedural and legal regulation. At certain stages of marriage, the issue of historically necessary and recorded formalization of marriage bonds arose for intending spouses without clarifying the legal consequences in cases of necessity of their discovery. As civil law relations expand, it is often necessary to establish the fact of marital relations and registered marriage in the matters of social and legal guarantees, inheritance, and copyright. At best (if supporting documents are not available), the concerned person should contact the civil registry office that has a reliable record of the marriage registration at the specific time. In undisputed civil law proceedings, the fact of marriage registration can be established even if the primary civil status record or restored record is absent — when the record did not take place (is lost) and there is no confirmation of it. In this regard, the importance of following proper procedures to establish the fact of marriage registration remains unshakable in terms of historical and substantive interest.

Reactualization of Islamic Parenting in Reducing Moral Decadence

From a long time ago, Indonesia seemed to be full of criminal and immoral cases. Outbreaks of crime seem more rampant than the Covid-19 virus itself. The Indonesian people constantly get news that hurts moral values. The proof, based on a report by Komnas Perempuan in 2021, stated that as many as 2500 acts of violence befell women. Even until the end of this year, immoral acts continued to emerge. On December 2, 2021, we were shocked by the news that a girl committed suicide (NW) because her partner did not want to be responsible for her pregnancy. Then, five days ago, on December 6, 2021, we were again shocked by the news of sexual violence where, a mother who had just given birth was raped by 4 people in front of her children, even the perpetrator killed the victim's newborn child. However, what is even sadder than immorality is when someone commits munkar under the pretext of being consensual. For example, the phenomenon of FWB (Friend with Benefit) where a person is free to have sex as long as there is no coercion even though there is no marriage bond. FWB is usually done by young people. If this phenomenon continues, it can lead to the destruction of the next generation. This phenomenon usually occurs due to the influence of the social environment and even the closest family through efforts to strengthen Islamic values for children. Therefore, Islamic Parenting needs to be re-actualized in order to reduce moral decadence.

Implementasi Hukum Keluarga Islam Dalam Kehidupan Kontemporer

The aim of the research is to describe the implementation of Islamic family law in contemporary life. The research was conducted qualitatively through literature study. Data collection techniques with documentation and data management with data reduction and presentation. The research results show: (1) marriage is the process of uniting two human beings (as a halal couple) which is carried out through a religious court with the principles of freedom to choose a partner, equality, gentleness, deliberation and mutual acceptance. (2) divorce is the process of severing the marriage bond resulting from several problems involving religious courts in the implementation process. The principles that must be considered are making the divorce process more difficult, implementing effective mediation and reviewing divorce procedural law. (3) childcare is a way for parents to develop their children's psychological and physical development by educating, guiding or directing. The principles that need to be considered are maintaining the child's nature, developing the child's potential, providing clear direction and doing it in stages. (4) polygamy is a marriage carried out by one husband with several wives, the implementation of which must pay attention to applicable legal regulations. The principles that must be taken into account are having easy morals, strong faith, sufficient assets, doing this because it is an emergency and must be fair.