Marriage Practices Research Articles

Eksistensi Awik-Awik Sebagai Legalitas Pernikahan Dini di Pulau Lombok

The value of local wisdom in the Sasak community on the island of Lombok has shifted away from the awik-awik tradition. This shift is believed to have contributed to the high rate of early marriage. The researcher aims to investigate whether the awik-awik tradition is the cause of early marriage practices, using Anthony Giddens' theory of legal awareness and structuration as a framework. This qualitative research employs interview and documentation methods to gather data. The study's findings suggest that the awareness of the law of 'awik-awik' among the Sasak people, particularly minors, is very low. This is supported by the number of young people who intentionally violate 'awik-awik' by getting married without their parents' permission or blessing. Furthermore, there is a close relationship between the perpetrators of early marriage (agents) and the structure of this violation of 'awik-awik'. Agents are under the authority of community and religious leaders, such as the dusun head, RT, and penghulu. If someone violates the awik-awik, these leaders are the first to take action. Violating the awik-awik is considered a disgrace, especially for minors, who may be forced into marriage as a result. It is important to note that minors who violate the awik-awik have no choice but to marry, as this is a legitimate sanction according to the awik-awik.

Perbandingan Fatwa Perkahwinan Beza Agama Antara Muzakarah Majlis Kebangsaan Bagi Hal Ehwal Agama Islam Malaysia Dengan Majlis Ulama Indonesia Dari Perspektif Maqasid Shari’ah (Comparison of Interfaith Marriage Fatwas Between the National Council for Islamic Religious Affairs Malaysia and the Indonesian Council of Ulema from the Perspective of Maqasid Shariah)

Interfaith marriage is not a new issue among Muslims. Yet, it has not been fully addressed due to differences in scholarly views. As a result of intermingling of Muslims with non-Muslims, interfaith marriages are difficult to avoid, which if not controlled, may lead to such marriages taking place against the true teachings of Islam. This study was a comparative study of the following three contexts: the background of interfaith marriages in Malaysia and Indonesia; haram and conditional fatwas between the fatwas of the National Council for Islamic Affairs of Malaysia and the Indonesian Ulema Council from the perspective of maqasid shariah and finally, the influence of both fatwas on the practice of interfaith marriages in Malaysia and Indonesia. Data collection was done through documentation and comparative methods, while data analysis was through descriptive qualitative methods using maqasid shariah as the main yardstick. The results of this study showed that fatwa of the Indonesian Ulema Council is more in conformity with maqasid al-shariah from the point of view of preserving religion and lineage compared to the fatwa of the National Council of Malaysia, which allows conditional interfaith marriages, as in the kitabiah descendants of Prophet Yaqub AS. Hence, from the implementation outlook, the fatwa of the National Council of Malaysia is more effective. The acts and laws regulating interfaith marriages in Malaysia are based on specific legal provisions while there are no rulings from the Indonesian Ulema Council. It is hoped that with the fatwa on interfaith marriage, lineage and Islam under al-kulliyyat al-khams for generations of Muslims in Malaysia and Indonesia, will be preserved and the strength of Muslims in various fields will be revitalised.

Examining The Marriage Practices of Ahmadiyah at Transito Refugee Camp In Mataram

This research focuses on two main objectives. Firstly, it aims to evaluate the marriage of Ahmadiyah in accordance with the provisions in the Compilation of Islamic Law. Secondly, it aims to identify the form of support and the role of the state in providing legal certainty to the marriage of Ahmadiyah refugees in Transito Mataram. This study employed a qualitative-descriptive research design with a phenomenological approach. The findings indicate that Ahmadiyah refugees in Transito Mataram conducted marriages in accordance with the provisions of KHI, which suggests that their marriages were valid under Islamic law. The role of the state in the marriage of Ahmadiyah Refugees in Transito Mataram is evident through the existence of marriage registration for Ahmadiyah Refugees and the Prospective Bride Course provided to prospective couples by the Office of Religious Affairs which represents the presence of state.

Bunting Lolo: The Dialectics of State, Islamic Law, and Culture in Marriage Practice among Island Communities in South Sulawesi

This study intends to explore the socio-cultural construction of island communities in South Sulawesi that fosters the tradition of bunting lolo (child marriage), including the influencing factors and its dialectic with the state and Islamic law. A critical ethnographic method was adopted with the island communities as the research subject, while the culture and practice of bunting lolo constitute the units of analysis. Data were collected from the communities of Kodingareng (Makassar City) and Badi (Pangkajene Islands Regency) island, both part of the Spermonde Islands. The result showed that the practice of bunting lolo has become a tradition based on social, cultural, economic, and religious constructs. In the contemporary context, bunting lolo is a solution to 'balerek' or promiscuity among adolescents, both boys and girls. This practice conflicts with the minimum marriage age regulation of 19 years stated in Marriage Law No. 16 of 2019. Consequently, bunting lolo manifests the dialectic between state, Islamic law, and local culture in marriage practices within the island communities in which state regulation is found to be less considered than the other two.

Religion and Courtship Novels: A Comparison between The Story of the Stone and Mansfield Park in Spiritual Worlds and Secular Lives

This paper compares how the different religious traditions in China and England shaped their courtship narratives in the long eighteenth century respectively. It finds that though the courtship novels in the two countries share the theme of temptation, the hero in The Story of the Stone is tempted by general worldly pleasures, while in Mansfield Park by sexual desire. When constancy plays an important role in the Chinese context, second attachment is central to character development in English courtship narratives. The English marriage plot usually embraces worldly happiness while The Story of the Stone’s tragic ending enables the hero’s experience of enlightenment and becoming a monk. Although Xueqin Cao’s and Jane Austen’s courtship novels address similar theme, the very different Christian and Buddhist-Daoist values in China and England shape their courtship plots decisively. Courtship novels, a popular genre in the long eighteenth century that has been widely recognised as narratives focusing on secular life and marriage practice, are unable to depart from the religious tradition in each country.

Peran Penting Bimbingan dan Konseling dalam Menangani Tantangan Pernikahan Dini: Strategi untuk Membangun Hubungan yang Sehat

Marriage is considered the basis for carrying out better social engineering and is one of society's most important basic principles of life. Quality family building is considered to foster a superior generation for a nation. However, happiness in marriage is not always easy to achieve, sometimes, the partner's expectations do not match the reality of domestic life. The inability of a prospective bride and groom to prepare provisions to build family resilience can cause various problems. Early marriage, which occurs among teenagers under the age of 20, is still a phenomenon in Indonesia. Factors such as economics, parental influence, and local community customs contribute to the practice of early marriage. Couples who marry at a young age often face problems due to a lack of maturity in managing communication, conflict and emotions. Pre-marital guidance is considered an effort to overcome a couple's inability to build family resilience. Marriage counseling is a necessary solution for families experiencing disharmony, intending to minimize problems and achieve happiness in married life. Marriage counselors, as trained professionals, aim to help couples resolve their marital problems. Marriage counseling aims to help couples understand and accept their differences, create good relationship patterns, and resolve conflicts. This literature study concludes that early marriage can cause various problems, and marriage counseling has an important role in overcoming these conflicts. Counseling helps couples understand, accept, and resolve their differences, minimize problems, and achieve happiness in marriage.

Guidance and Counseling Perspective Da'wah: Implications of Madrasah Guidance and Counseling Services To Prevent Child Marriage In Central Lombok District

This research aims to describe the general picture of the implementation of BK services in Madrasas, analyze what factors inhibit the implementation of BK services, and describe what efforts have been made to overcome obstacles to the implementation of BK services in Madrasas to prevent child marriage in Central Lombok Regency. This research approach is qualitative with descriptive research type. The location of this research is MAN 1 Central Lombok and MTsN 1 Central Lombok. The primary data source for this research is through observation and interviews with students, guidance and counseling teachers, and madrasah leaders as well as secondary data sources through documentation. Furthermore, data analysis techniques in this research were carried out by reducing data, presenting data, verifying data and drawing conclusions. The results of this research describe the general picture of guidance and counseling services in madrasas to prevent child marriage, namely through basic services, individual specialization and planning services, responsive services, and system support. Internal factors inhibiting the implementation of guidance and counseling services in madrasas include the competency of guidance counselors which is still lacking and needs to be upgraded further, the inadequate work experience of guidance counselors , the state of health and age, the motivation and work discipline of guidance counselors, and the planning and implementation of counseling services which are less than optimal. Furthermore, external factors that hinder include inadequate facilities and infrastructure, lack of coordination between madrasah leaders and local governments and related institutions, the lack of guidance and counseling teachers, the economic disadvantage of guidance and counseling teachers, and the lack of awareness and participation of students and parents. Lastly, guidance and counseling teachers and madrasah leaders have made efforts to overcome obstacles in implementing the guidance and counseling service program in madrasas to prevent child marriage. To reduce the number of cases of child marriage, there needs to be cooperation from all school personnel and external parties such as parents and related institutions to jointly prevent the practice of child marriage involving students.

Adolescent marriage a violation of sexual and reproductive health rights: Trend, spatial variation and covariate analysis from national family health survey

IntroductionTen-to-Nineteen-year adolescent period is a very sensitive time for both boys and girls. Especially adolescent girls suffer more due to early marriage and its consequences of unintended pregnancy, unsafe abortion, high risk for sexually transmitted disease etc. ObjectiveThis study tried to analyse trend and spatial variation of adolescent girls' marriage practice in India. Further, this study is also tried to identify major socio-economic factors responsible for adolescent girl's marriage. MethodsPresent study utilized different rounds of National Family Health Survey (NFHS) data. Trend analysis carried out with the help of 3rd, 4th and 5th round of NFHS data. Bivariate distribution and logistic regression are used for identifying determining factors for adolescent girls’ marriage. ResultsTrend analysis result reveals the declining trend of early adolescent girls' marriage in India. However, the data reveals early girl's marriage practice is still very high. This practice is more in the states of Tripura (31%) followed by West Bengal (28%). Place of residence, wealth status, education status and mass media exposure are the main determining factors in early marriage. ConclusionMost of the states in Eastern and North-Eastern states are having high prevalence of adolescent marriage. Thus, there is an urgent need to focus on these states along with addressing socio-economic disparities. Further, there is a need of effective interventions of girl specific programmes like Beti Bachao Beti Padhao, Balika Samridhi yojana etc. working for empowerment and wellbeing of adolescent girls.

Pathological Analysis of Mut'ah or Temporary Marriage in Iran

According to Islamic law and jurisprudence, permanent and temporary marriage are the only forms of marriage recognised in Iran. A form of temporary marriage known as sigha-ye mahramiyat or simply sigheh is commonly practised in traditional parts of society. Temporary marriage, which is often used as a justification for early marriage and can have significant social and psychological consequences, particularly for girls, is not regulated by law and has received little attention. Studies conducted on the topic have largely supported the practice of temporary marriage and have not comprehensively examined its effects on society. This research is the first to examine the historical, religious, legal and social foundations of temporary marriage or sigheh. It comprehensively examines the phenomenon of temporary marriage/sigheh in Tehran, Mashhad and Isfahan in the years 2016 and 2017, using both qualitative and quantitative methods and grounded theory. The research findings indicate that temporary marriage/sigheh is driven by a desire for pleasure and its creation of circumstances that accommodate child marriage. This practice has negative effects, including joblessness, particularly for women, and a negative view of permanent marriage among men. The aim is to objectively and impartially examine the hidden and visible aspects of temporary marriage and sigheh, to provide a clear and accurate understanding of this social phenomenon and provide practical and realistic solutions for policymakers and lawmakers. It is hoped that, based on these solutions, the institution of temporary marriage in Iran will be regulated in a way that respects the rights of women and children and preserves the foundation of the family and the status of permanent marriage.

Endogamous Marriages in Kiai Sukorejo's Family: Sufi Social Fiqh Transformation and Implications for Islamic Jurisprudence

Marriage with the principle of endogamy in the context of arranged marriages, as observed within the family of Kiai Sukorejo in Situbondo, is influenced by religious, cultural, and Sufi tradition factors. The research uses the phenomenological method to delve into the meaning behind the phenomenon. Marriage is regarded as a means to follow the Sunnah of the Prophet, strengthen religious devotion and Faith, reinforce family bonds, and preserve the existence of the Islamic boarding school (Boarding School). Aspects of lineage, religious commitment, and scholarly qualifications take precedence in arranged marriages as an implementation of the concept of kafa'ah in Islamic jurisprudence (Fiqh). The mystical understanding derived from Sufi teachings also affects perspectives and actions in accepting arranged marriages. This research provides a significant contribution to understanding social Sufi jurisprudence (Fiqh) and the practice of endogamous marriages within the context of Islamic boarding schools. The study's findings offer valuable recommendations for developing social fiqh understanding, remarkably grounded in Sufi teachings. It is important to note that this study has a limitation in that it did not involve female informants, which should be a crucial consideration in analyzing and exploring the meaning of arranged marriages.

Deceptive Debauchery: Secret Marriage and the Challenge of Legalism in Muslim-Minority Communities

“Secret Marriage” is a category accommodating a range of arrangements that seek to conceal a marital union, typically from an existing spouse, the family of the bride or groom, a segment of the community, or the state. These contentious unions have seen an upsurge in recent times in Muslim-majority countries, and, more recently, in minority-Muslim communities in the West. This essay examines the phenomenon in minority communities using three interrelated lenses of analysis: the legal, the moral, and the socio-institutional. Taking this multi-faceted approach, in this essay, I first examine the legal doctrines of the four Sunni schools of law on the requirement of publicity and witness testimony in marriage before situating that legal discussion about contractual validity within a comprehensive analysis of the broader moral and religious legitimacy of entering into a secret union. I argue that while jurists stipulate disparate minimums for contractual validity, nearly all secret marriage arrangements are nonetheless considered invalid (fāsid), meaning they are incorrectly conducted by failing to meet the required conditions for the contract to produce its legal effects (ṣiḥḥa) and are also prohibited (ḥarām) in themselves or for their entailments, meaning contracting such a marriage is sinful and entails punishment. As I show, even as some jurists may make arguments that may seem to imply that some versions of secret marriage meet the basic conditions to make them technically valid, these same jurists nonetheless argue that such marriages are immoral, religiously deficient, unbecoming of a Muslim, and little more than a pretext for illicit sex. Apart from the theoretical question of whether a secret marriage meets the conditions of contractual validity, parties to a secret marriage in Muslim communities today further engage in a number of sins and transgressions and cause harms to spouses, children, parents, extended family, and the community that must also be reckoned with. The essay concludes with recommendations for how religious authorities can take steps towards regulating marriage in minority-Muslim communities, highlighting the need for public education on Muslim marriage practices that is embedded in a deeper religious morality centering the Sunna to counteract the dominant legalism in the Muslim community that underlies numerous contemporary dilemmas.

Practice of Interfaith Marriages in Indonesia on Islamic Jurisprudence

This article discusses Islamic jurisprudence in responding to the practice of interfaith marriages in Indonesia. The practice of interfaith marriages in Indonesia has occurred, despite rejection from various Islamic circles. According to Islamic law, in this case the Indonesian Ulema Council (MUI) has prohibited the practice of marriage. This interfaith marriage cannot achieve the true goal of marriage. This research uses a normative approach using the Sadd Dzari'ah theory. Sadd Adzariah refers to actions that initially provide benefits, but end in losses. The conclusion of this research shows that the Sadd Dzari'ah concept in prohibiting interfaith marriages aims to prevent religious change and avoid potential conflicts within the family. Interfaith marriages can cause one of the Muslim partners to change their faith, so the clerics prohibit it to prevent negative impacts such as changing beliefs. In addition, restrictions on interfaith marriages aim to create peace in the family and prevent children who marry non-Muslims from following non-Muslim religions. This prohibition also aims to avoid divisions in the family.

The Dialectics of Child Marriage and the Age of Maturity for Marriage: A Qur'anic Exegesis

This article aims to analyze the gaps in the study of child marriage from a specific Qur'anic perspective. The primary focus of this study centers on the issue of the concept of marriage maturity in the Qur'an. The central problems addressed involve the practice of child marriage as portrayed in the Qur'anic context and the positioning of marriage maturity during the stage of maturity as per the Qur'an's perspective. To conduct this research, descriptive research methods were employed. This paper aims to delineate child marriage within the Qur'anic context and explore the stages of maturity by examining key phrases related to the concept of maturity found in various Qur'anic verses. The key phrases under consideration include "balāghatul aṭfāl minkum al-hulūm," "balāghun al-nikāh," and "balāgh ashuddah." The research findings reveal that, first, the practice of child marriage, as depicted in the Qur'an, serves as a reflection of the prevailing social conditions and is not to be construed as an endorsement of such practices; second, the maturity required for marriage is defined as the second stage of maturity, where both the physical and psychological aspects are fulfilled, even though individuals may not have reached a state of perfection. This research provides a foundation for arguments advocating the discontinuation of child marriage practices. Such practices are detrimental to developmental progress and infringe upon the rights of children.

To what extent are early alliance perceptions a function of romantic partners' initial expectations for couple therapy?

AbstractIn this study, we investigated the association between clients' initial outcome expectations and their subsequent perceptions of the expanded therapeutic alliance. Romantic partners (N = 252) who received at least four sessions of systemic couple therapy from thirty‐one therapists from the Marriage and Family Therapy Practice Research Network (Johnson et al., 2017; www.mft‐prn.net) completed an outcome expectation measure before session 1 and a therapeutic alliance measure before session 4. Results showed a strong association between expectations and alliance (r = 0.51). While fourteen per cent of the variability in session 4 alliance scores was uniquely attributable to therapists, 31.6 per cent of the variability in the expectations/alliance association was uniquely attributable to couples, with only 6.1 per cent uniquely attributable to individual clients. Taken together, these results suggest that, while some therapists are better at developing strong alliances, couple and client factors associated with expectations for therapy set the stage for how the expanded alliance develops.

Analisis Problematika Akad Nikah Virtual Perspektif Empat Mazhab

Digitalization has changed many aspects of human life, including marriage. Many people today hold virtual weddings. The purpose of this study is to analyze the problems of virtual marriage practice by looking at the legal side from the view of four schools. This research uses library research method through normative legal approach (Islamic law). The results of this study are as follows: (1) Connectivity imbalance causes loss of ijab and kabul networks. The Hanafiyyah and Hanbaliyyah schools consider the marriage contract valid, the Shafi'iyyah and Malikiyyah schools are invalid unless they are only briefly interrupted and there is no sign of breaking the ijab and kabul refinement. (2) The occurrence of speculative elements that cause one of the brides-to-be not to meet the requirements, scholars of the four schools of thought agree that the marriage contract is invalid. (3) The loss of audio from one or both parties that causes the witness and the contractor to be unable to hear each other. According to the three schools (Hanafiyyah, Shafi'iyyah, and Hanbaliyyah), the marriage contract is invalid. According to the Malikiyya school the law is valid. (4) Visual loss (image) that causes the witness to be unable to see the party performing the contract. According to the Hanafi school, Hanbaliyyah and Malikiyyah marriage contracts are valid. The Shafi'iyyah School, the contract is invalid because the pillars of sighat ijab kabul marriage that is carried out virtually are classified as shigat kinayah and there is no unity of place. (5) Regulations issued by the Ministry of Religion regarding the impermissibility of holding a virtual marriage contract, if the marriage contract has met the requirements and harmony, the validity of the marriage contract is not affected by regulations set by the government. However, it can be categorized as makruh, even haram, because it violates government regulations.

Cultural Harmonization in the Midst of Modernity: A Sociological Study of the Mappacci Tradition in Bugis Weddings in Purun Village, Penukal District, Penukal Abab Lematang Ilir Regency (PALI) South Sumatra

Mappacci tradition in the community of Purun Village, Penukal Sub-district is an integral part of social and cultural life that forms identity and togetherness in the community. In a sociological review, this tradition offers valuable insights into social dynamics, social structures, and social interactions in the context of marriage and Bugis family life living in South Sumatra. This article outlines the sociological aspects of the Mappacci tradition, including cultural symbolism, cultural reproduction, social structure and social conflict. First, the analysis of cultural symbolism in Mappacci reveals how symbols such as pacci leaves, pillows and silk sarongs not only have individual meanings, but also illustrate the values, norms and social structures inherent in Bugis society. Secondly, the role of this tradition in cultural reproduction illustrates how marriage practices and the Mappacci ritual help maintain cultural identity and social solidarity within the community of Purun Village, Penukal Sub-district from generation to generation. Furthermore, an analysis of the social structure of Mappacci highlights the importance of family hierarchy, defined social roles, and gender norms in shaping the wedding procession and the implementation of the tradition. Finally, a review of social conflicts identifies potential tensions between customary traditions and modern values, as well as efforts to maintain the relevance of the Mappacci tradition in the face of evolving social dynamics. With these sociological aspects in mind, this article aims to provide a deeper understanding of the role and significance of the Mappacci tradition in the context of Bugis social and cultural life. In addition, the article also underscores the importance of sustaining and preserving cultural traditions to ensure the continuity of a rich cultural identity amidst the ever-changing currents of modernization and globalization.

Analysis of Symbolic Interactionism on Mbayar Tukon Marriage Tradition in Sumurarum Village, Grabag District, Magelang Regency

Mbayar Tukon tradition is a cultural practice of marriage that is still preserved in Sumurarum Village, Grabag District, Magelang Regency. In this study, Herbert Blumer's Symbolic Interactionism theory is applied to understand the meaning, interpretation, and social interaction associated with this tradition. Through a qualitative approach using in-depth interviews and participatory observation, data was collected from tukon givers and receivers as well as local community leaders. The results of the analysis show that the Mbayar Tukon tradition is not only a material act, but also has a deep symbolic meaning in the context of marriage and local culture. The interaction between individuals in this tradition strengthens their identity in society, as well as deepening social relations between families and communities. This tradition also plays a role in shaping social reality and maintaining cultural heritage in Sumurarum Village. Thus, the application of Herbert Blumer's Symbolic Interactionism theory provides a deeper understanding of the role of the Mbayar Tukon tradition in shaping identity, social relations, and social reality in the context of the local community of Sumurarum Village, Grabag District, Magelang Regency.

Addressing Indonesian Child Marriage: Comparative Study of Global Standards and Best Practices

Child marriage is a significant human rights issue as it deprives children around the world of their childhood, education, and safety. Its unfortunately a practice that still has prevalence in Indonesian society. This research is done for the purpose of analyzing the threat of child marriage and the urgency for a dedicated effort to tackle this issue normatively. Through the normative legal research method and supported by comparative analysis, this research analyzes how the Indonesian legal framework fare up to international human rights standards and best practices around the world, in tackling the practice of child marriage. Findings of this research suggest that child marriage can still be considered a neglected human rights abuse, due the minimum number of legal developments throughout the years. The findings expose the legal loophole and the lack of criminalization which can contribute to the prevalence of this dangerous phenomenon. This research serves the purpose of the betterment of human rights protection in Indonesia, specifically on vulnerable underage girls, by providing insights and recommendations that the government may consider for future legal development.

TRADITIONAL WEAPON 'MEKHEMU' AS THE IDENTITY OF THE ALAS TRIBE

This research discusses the traditional weapon mekhemu as the identity of the Alas tribe in Southeast Aceh Regency. The research method employed includes observation, interviews, and documentation. The results show that the history of mekhemu weapon usage was brought by the Alas Tribe, specifically the Kepale Dese lineage, to the Alas Land, initially in the form of a conventional sharp weapon. The meaning embedded in the handle of the mekhemu weapon symbolizes the declaration of faith, the meaning within the sheath of the mekhemu weapon represents the thirteen pillars of prayer, and the star on the sheath signifies the Four Kings. Mekhemu, as a traditional weapon of the Alas ethnic group, is inseparable from the community's way of life, including in customary marriage practices and circumcision ceremonies within the Alas tribe. Preservation efforts are undertaken by the local government through the implementation, socialization, and widespresad introduction of the mekhemu weapon to the community. Mekhemu is a traditional weapon of the Alas tribe, symbolizing the bravery and honor of a king.

Community Recognition of Child Marriage Practices: A Case in Indonesia

This study aims to determine the form of community recognition of the practice of child marriage that still takes place today in Bulu Cindea Village, Pangkajene and Islands Regency, Indonesia. This research contributes to analyzing the occurrence of child marriage practices that still continue. A qualitative research approach with a case study strategy was used to explore the case at the research location. The research informants were 11 people consisting of parents who have children who marry underage, children who marry underage and community leaders who know information about child marriage. The results of this study found that in the practice of child marriage there are three forms of recognition, namely: family recognition, recognition of community leaders, and recognition of government officials. Family recognition, the community views that this is the right decision because there are no negative impacts, needs and desires are fulfilled. Recognition from community leaders, there are still those who conduct underage marriages because of the cultural factors that they still hold strong. Recognition from government officials that underage marriage is commonplace, even this is due to customary factors or community understanding that is still taboo so that religious courts also have the authority to carry out marriage dispensation so that someone gets benefits and benefits and there are conditions that must be met.