Divorce Without Minor Children The Court Order Part 4 Divorce: Fill & Download for Free

Yes. In fact, it's pretty easy. My husband actually did this to me. However, it has very bad, traumatic, heartbreaking consequences. Or, at least it can. Here's what my husband did (all in one weeks time):Saturday- He bought me a new Range Rover for our 8th anniversary.Acted like he loved and cherished me.Monday-Made love to me and left town for “work”.Didn't go to work but instead went to the bank and withdrew all monies from all checking/savings accounts and opened new accounts with said money. Cancelled all credit cards. Opened new credit card without my name.Called to let me know he made it to work and remind me to pick up dry cleaning.Got a hotel room down the street and checked in.Went out for a bite and then met with an attorney.Told attorney I was on drugs and he feared for the life of our three daughters. Claimed I'd been to rehab 4 times to no avail and I abused our kids. Claimed he was 100% sure I was on meth and he was desperate to save our girls. Filled out an affidavit and signed it.Used new credit card to pay $5000 retainer.Tuesday morning- went to court at 9 am and left at 9:05 with an emergency ex party and filed for divorce. Seven judges signed off on it.Had lunchResearched process serversWent to titty bar to watch the gameCalled home to check in and talk about his day at work. Inquired about my day and talked to the girls before turning in for a good nights sleep.Wednesday- 9am-calls the parents of the children I babysat and told them they need to pick up their children right away but couldn't say why. Then he called me at 9:30 to ask me about getting his dry cleaning and then let me know he closed all access to money and wanted me to take a drug test. Refused to answer any questions and assured me he was under no obligation to allow me access to any funds.Hangs up on me once he feels my surprise and confusion is sufficient.Calls my best friend and asks her to go to our house because I'm about to be served divorce papers and he's afraid I might kill myself.Goes to sports bar for lunch and to relax. Waits to hear from his lawyer.At 10:30 I am served with divorce papers and orders for emergency ex parte relief, restraining order and order for a mandatory hair follicle drug screening.Police officer shows up at 11 am and I'm given one hour to pack some belongings before being removed from my house.Noon: I'm escorted out of my house and must hand over my house keys and keys to my new car. My husband has arrived and the cop gives me the keys to his car and a $20 bill. Rips my two year old from my arms and hands her to my husband. Advises me to seek an attorney and not to violate the restraining order.Husband goes inside and shuts the door behind him.I am then required to take a drug test (by days end, on my dime) and can't be within 200 yards of my home or my children and their school. Court hearing is set for two weeks out. Until then, he was in control of everything and had the exclusive right to execute primary residence of the marital home and the use of the new vehicle. He was also granted sole conservatorship of said minor children.He booked me a room at the same hotel he'd been staying at.His mom flew in before days end to stay with him and help care for our children.He spent the rest of the week going to school orientation and meet the teacher events in preparation for the start of school the following week. My middle daughter started kindergarten. They went to the fair, a few shopping sprees, the movies.It was that easy. I had to take a hair follicle test and when the results came back (negative, of course) two weeks later, he had to leave and I was able to go home and take custody of our home and children. And thus started the nightmare divorce process and him moving out. He never flinched.None of what he accused was true, but it made no difference. Not once did anyone ask me any questions, run a background check. There was not a single effort made to verify a single thing he accused me of. He made his accusation, paid the attorney, 7 judges spent five minutes and signed the orders as it was in the best interest of the children. I was removed for 2 weeks and had to prove I wasn't on drugs. I had only $20 to my name. My community raised the money I needed to take the court ordered drug test. Even after I proved he was lying, he suffered not one single consequence. That was in August 2012. I'm still in therapy 2x week. My children are in therapy as well. He moved out and treated us like shit. Until his girlfriend dumped him. Then he begged forgiveness.This was Frisco, TX, btw.

I have mixed feelings about this.Warning: This is going to be a very long answer.First, let us look at the background.In Islam, there are two kinds of divorce:[1] Talaq and Khul’. To simplify, Talaq is a divorce initiated by the husband while Khul’ is initiated by the wife. When the husband initiates Talaq, there is a waiting period of three months (or if the wife is pregnant, until she delivers) within which he can revoke the divorce. During the waiting period, the husband has to support the wife financially as before. When the waiting period is over and there is no revocation, the couple is divorced and the wife gets to keep the dowry she was given for the wedding. It is allowed for them to remarry each other after this. However, there is a first strike that comes along with it. Once the husband divorces the wife thrice — whether the divorces were revoked or whether there was remarriage involved — they are not allowed to marry again unless she has married someone else, consummated the marriage and divorced him first (this is the root of the horror of Nikah Halala,[2] but that is another story[3]).Triple talaq is the process by which the husband declares at the outset that he is not interested in any possibility of reconciliation. Instead of declaring an intent to divorce and waiting for three months (even after which there could be a reconciliatory remarriage), he gives all three divorces in one go. The marriage ends immediately, with no recourse for reconciliation. Now, there are different religious rulings about this. Irrespective of Islamic sect and school of jurisprudence, all Muslims treat such a divorce as abhorrent and cursed. The only religious disagreement is about the validity of such a divorce. Some groups consider such a divorce completely invalid, while some treat it as a single revocable divorce. At the extreme end are groups which treat it as three divorces leaving no possibility of reconciliation. Unfortunately, Sunni Hanafi Muslims who form the majority of north Indian Muslims fall under this category.With this introduction, let us see what the issues are with Triple Talaq in the current context of Indian society, Muslims and women. This is a subject on which there is a lot of cacophony from all sides, so I will try to give as unbiased an overview as possible. The basis of this section is going to be the Supreme Court judgement in Shayara Bano vs Union of India and Ors which is comprehensive as Supreme Court judgements get. It is one of the few judgements I have read in their entirety, and I welcome you to do the same (you can find the judgement here[4]). So let us look at the general arguments about Triple Talaq without getting into questions about the court’s jurisdiction and so on.1. Triple Talaq is gender-discriminatory. If the man can unilaterally and irrevocably divorce the wife even in her absence while she has no such recourse, where is the equality?It was submitted, that a female spouse had no say in the matter, inasmuch as, ‘talaq-e-biddat’ could be pronounced in the absence of the wife, and even without her knowledge. It was submitted, that divorce pronounced by way of triple talaq was final and binding, between the parties. These actions, according to learned counsel, vested an arbitrary right in the husband, and as such, violated the equality clause enshrined in Article 14 of the Constitution.To put this in context, we need to see where India’s divorce laws stand. According to the Special Marriage Act,[5] for instance, the only valid reasons for divorce are adultery, desertion (two years), imprisonment (seven years), mental disorder, communicable sexual disease and going missing (seven years!). The wife can also apply for a divorce if the husband is guilty of rape/sodomy/bestiality, or has been legally allowed to not provide maintenance to her under separation. Either party can demand divorce also after one year of separation following a ruling of judicial separation or of restitution of conjugal rights (another horrifying British relic that has been thrown out in most other places[6]). Finally, both the husband and wife can ask for divorce with mutual consent. Divorce under the Hindu Marriage act is very similar.[7] There is a reasonably fair and equal way for the couple to separate.But the situation in Muslim personal law is very different. The dissolution of Muslim Marriages Act[8] provides for divorce initiated by the wife under the grounds of the husband going missing (four years), lack of maintenance (two years), imprisonment (seven years), not performing marital obligations (three years), impotence, insanity, sexual disease, underage marriage or cruelty. There is also a general “on any other ground which is recognised as valid for the dissolution of marriages under muslim law” clause, but the basic point is that she needs to have a valid ground for divorce. There is no mention of Talaaq initiated by the husband in the law because he faces no such obstacles to obtain a divorce. He can get an irrevocable divorce for no reason whatsoever! Meanwhile, the woman-initiated divorce of Khul’ is hard to obtain because the wife needs to justify it based on a few grounds to a patriarchal Islamic cleric, and they are often opposed to it even when there is a valid reason.[9]Clearly, there is no gender or religious equality here.It was pointed out, that Muslim women, were placed in a position far more vulnerable than their counterparts, who professed other faiths. It was submitted, that Hindu, Christian, Zoroastrian, Buddhist, Sikh, Jain women, were not subjected to ouster from their matrimonial relationship, without any reasonable cause, certainly not, at the whim of the husband; certainly not, without due consideration of the views expressed by the wife, who had the right to repel a husband’s claim for divorce.2. When Triple Talaq is considered abhorrent by all groups, can it be considered an essential religious practice at all? Rulings supporting the validity of Triple Talaq have always been about “bad in theology, good in law”. Even the Sunni Hanafis accept it as bad practice. How can the government or the judiciary ending such a practice clearly opposed to by the religion be considered as an encroachment on religious freedom? Not every religious custom is “integral to the religion”. And this is even far from it: “My religion opposes it but does not forbid it, so the government should not interfere in my religious practice” is strange logic!3. Many Muslim-majority nations including Islamic theocracies have already enacted laws against Triple Talaq.Learned senior counsel also drew our attention to the fact, that a number of countries had, by way of express legislations, done away with the practice of ‘talaq-e-biddat’. It was submitted, that even when talaq was pronounced thrice simultaneously, the same has, by legislation, been treated as a single pronouncement, in a number of countries, including countries which have declared Islam as their official State religion. It was accordingly contended, that had ‘talaq-e-biddat’ been an essential part of religion, i.e., if it constituted a core belief, on which Muslim religion was founded, it could not have been interfered with, by such legislative intervention.And India has banned many Hindu customs like Sati, Devadasi system and polygamy by law. Why should India not follow these Islamic nations and ban Triple Talaq as well?4. Beyond all this, All India Muslim Personal Law Board had filed an affidavit in the Supreme court during the Shayara Bano case that it would advise men against Triple Talaq during weddings and create a code of conduct to avoid three divorces in one sitting!2. I say and submit that the All India Muslim Personal Law Board will issue an advisory through its Website, Publications and Social Media Platforms and thereby advise the persons who perform ‘Nikah’ (marriage) and request them to do the following:(a) At the time of performing ‘Nikah’ (Marriage), the person performing the ‘Nikah’ will advise the Bridegroom/Man that in case of differences leading to Talaq the bridegroom / man shall not pronounce three divorces in one sitting since it is an undesirable practice in Shariat(b) That at the time of performing ‘Nikah’ (Marriage), the person performing the ‘Nikah’ will advise both the Bridegroom/Man and the Bride/Woman to incorporate a condition in the ‘Nikahnama’ to exclude resorting to pronouncement of three divorces by her husband in one sitting.3. I say and submit that, in addition, the Board is placing on record, that the Working Committee of the Board had earlier already passed certain resolutions in the meeting held on 15th and 16th April, 2017 in relation to Divorce (Talaq) in the Muslim community. Thereby it was resolved to convey a code of conduct/guidelines to be followed in the matters of divorce particularly emphasizing to avoid pronouncement of three divorces in one sitting.5. In Indian society, women are typically completely financially dependent on the husband. This is particularly the case for Muslim women. As a result, the threat of an arbitrary and unilateral divorce always constrains the Muslim wife and is an affront to her dignity.One of the non-professional individuals assisting this Court on behalf of the petitioners’, went to the extent of stating, that the fear of the fact, that the wife could be thrown out of the matrimonial house, at any time, was like a sword hanging over the matrimonial alliance, during the entire duration of the marriage. It was submitted, that the fear of ‘talaq-e-biddat’, was a matter of continuous mental torture, for the female spouse.This also needs to be seen in the light of the alimony and maintenance laws in India. According to the Code of Criminal Procedure,[10] men are supposed to pay maintenance for their wives after divorce until they remarry. Alimony is also explicitly included (and gender-neutral) in the Hindu marriage act. However, the case of Muslim women is a bit complicated. In the Shah Bano case,[11] The Supreme Court ruled that the Muslim Husband had to provide maintenance for his divorced wife. There was widespread opposition from the orthodox Muslims against this, and the government passed The Muslim Women (Protection of Rights on Divorce) Act[12] — The husband had to provide maintenance for the wife only for the three month waiting period. After that, such maintenance had to be paid by her parents or other relatives! The implementation of the rule has not always been harsh.[13] In the Danial Latifi case, for instance, the Supreme Court ruled that the husband has to make provisions for alimony for the rest of the wife’s life during the three-month period.[14] There is still a significant difference between post-divorce maintenance for Muslim women compared to other religions.6. All oppositions in the Supreme Court against banning Triple Talaq were procedural. There was the argument that the change had to come from the community and not from the government. There was also the argument that any change to religious personal law had to be a legislative effort and not to be done by a Court. Finally, there was also the claim that Triple Talaq could not be touched legally because it was part of constitutionally protected legal practice. There was not a single word in the 395-page judgement where anyone on any side said anything good about Triple Talaq!Clearly, Triple Talaq is a complete wrong that needed to be remedied. It was bad practice even in the view of religion, and it was discriminatory against women. Islamic societies around the world were curbing it legislatively. So what was the status of Triple Talaq in India before the passage of the recent bill?The order in the Shayara Bano case wasORDER OF THE COURTIn view of the different opinions recorded, by a majority of 3:2 the practice of ‘talaq-e-biddat’ — triple talaq is set aside.That is, Triple Talaq was already invalid in India in 2017. If a Muslim man divorced his wife by giving Triple Talaq, it had no legal validity. It would not change the wife’s right to the marital home or maintenance.So, what does the bill change? It is a very short piece of legislation, so I request you to read it yourself.[15]First, it declares the Triple Talaq (abbreviated just to Talaq in the bill for some reason!) void and illegal and prescribes the punishment for the same.3. Any pronouncement of talaq by a Muslim husband upon his wife, by words, either spoken or written or in electronic form or in any other manner whatsoever, shall be void and illegal.4. Any Muslim husband who pronounces talaq referred to in section 3 upon his wife shall be punished with imprisonment for a term which may extend to three years, and shall also be liable to fine.Triple Talaq was already void by the Supreme Court ruling. The only addition is making it illegal as well. The point of making an already void civil action illegal seems strange. If the Muslim man declaring Triple Talaq has no legal validity and does not render them divorced, why go ahead and make it a criminal act? And why further punish him? Introducing a criminal punishment in a civil matter is always dodgy. Consider a similar scenario in which a husband (of any religion, including Islam) deserts his wife and stops giving maintenance to her. She can approach the court in that case. If a Muslim man declares Triple Talaq and leaves his wife now, the case is identical — his pronouncement of Triple Talaq has no standing in the eyes of law.So what was the justification for introducing such a bill? The statement of objects and reasons saysIn spite of the Supreme Court setting aside talaq-e-biddat, and the assurance of AIMPLB, there have been reports of divorce by way of talaq-e-biddat from different parts of the country. It is seen that setting aside talaq-e-biddat by the Supreme Court has not worked as any deterrent in bringing down the number of divorces by this practice among certain Muslims. It is, therefore, felt that there is a need for State action to give effect to the order of the Supreme Court and to redress the grievances of victims of illegal divorce.To me, this does not seem strong. If someone has performed Triple Talaq after the Supreme Court ruling, it was simply not valid. The state could have dealt with such men as if they had simply deserted their wives. The existing law was enough to demand maintenance from them since they remain married legally.But what this also shows is how inconsiderate the patriarchal Islamic clerics are towards Muslim women and the Supreme Court ruling. It was very straightforward for religious leaders across the country to refuse Muslim husbands’ demands to approve their Triple Talaq both based on the Supreme Court ruling and based on its abhorrence in Islam. But if Muslim men are continuing to give Triple Talaq with their approval, it shows that the Muslim religious leadership in India is upholding its cherished history of unfailing and mindless support of patriarchy.Additionally, the bill has a couple of clauses for the protection of women after the Triple Talaq.5. Without prejudice to the generality of the provisions contained in any other law for the time being in force, a married Muslim woman upon whom talaq is pronounced shall be entitled to receive from her husband such amount of subsistence allowance, for her and dependent children, as may be determined by the Magistrate.6. Notwithstanding anything contained in any other law for the time being in force, a married Muslim woman shall be entitled to custody of her minor children in the event of pronouncement of talaq by her husband, in such manner as may be determined by the Magistrate.I am a bit confused about the first point again. If the Triple Talaq is void and she remains legally married, does she not already have recourse to maintenance as his wife? Additionally, it is contradictory to the punishment clause. How is the husband supposed to provide subsistence allowance for the wife and children when in prison?According to Islamic law, the guardianship of young (<7 yr old boys, girls under puberty) rests on the mother and later, on the father. This law extends that and provides full custody of children to the victim of Triple Talaaq. No issues there.That is pretty much all there is in the bill. Many have questioned the necessity of including a criminal aspect in the law. Today’s The Hindu editorial[16] touches upon this and the contradictions of the law which talks about custody and maintenance when the marriage is still legally ongoing. Overall, I am not very bothered about the criminalisation but just think of the law as pointless given the Supreme Court ruling.I am far more bothered about what the bill does not achieve.First, there is still no divorce equality for Muslim women. Instead of a Triple Talaq, the husband can give a revocable Talaq and end the marriage after three months. This can be done arbitrarily, he does not need to have a reason. Meanwhile, the Muslim woman has to approach the court for divorce — that too, after waiting for two years if the husband does not provide maintenance or three if he does not fulfil marital obligations. The Muslim man can just decide that he does not like the tea the wife made and still go for a divorce, and get rid of her at the end of three months.In fact, with this reason, the attorney general argued in the Supreme court that all forms of Talaq should be made illegal!The learned Attorney General having assisted this Court in the manner recounted above, was emphatic that the other procedures available to Muslim men for obtaining divorce, such as, ‘talaq-e-ahsan’ and ‘talaq-e-hasan’ were also liable to be declared as unconstitutional, for the same reasons as have been expressed with reference to ‘talaq-e-biddat’. In this behalf, the contention advanced was, that just as ‘talaq-e-biddat’, ‘talaq-e-ahsan’ and ‘talaq-e-hasan’ were based on the unilateral will of the husband, neither of these forms of divorce required the availability of a reasonable cause with the husband to divorce his wife, and neither of these needed the knowledge and/or notice of the wife, and in neither of these procedures the knowledge and! or consent of the wife was required. And as such, the other two so-called approved procedures of divorce (‘talaq-e-ahsan’ and ‘talaq-e-hasan’) available to Muslim men, it was submitted, were equally arbitrary and unreasonable, as the practice of ‘talaq-e-biddat’.…One of us (U.U. Lalit, J.), enquired from the learned Attorney General, that if all the three procedures referred to above, as were available to Muslim men to divorce their wives, were set aside as unconstitutional, Muslim men would be rendered remediless in matters of divorce? The learned Attorney General answered the querry in the affirmative. But assured the Court, that the Parliament would enact a legislation within no time, laying down grounds on which Muslim men could divorce their wives.Let me admit that this is something I struggle with. I am opposed to the demands of Indian law and society that you should only be allowed to divorce if you can justify it to an authority. I find this deeply troubling, if you do not feel comfortable staying married to someone, it is a violation of your most personal freedom to be forced in that marriage. But this is one of those situations where I am willing to have a legal change in the “wrong” direction in the short term to make things better in the long run. Muslim men and women need to have divorce equality. It can be either achieved by extending the right of arbitrary divorce to the woman (codifying Khul’ should do within the personal law) or by taking away arbitrary talaq from the Muslim man and requiring judicial sanction as in the case of divorce in other religions.The more important issue is what happens in the case of divorce. As discussed above, Muslim women still face discrimination when it comes to alimony/maintenance after divorce. What India needs is a religion-neutral and gender-neutral law for division of marital assets and maintenance after marriage to keep up with the times.And of course, there is the continuing discrimination through polygamy. Indian Muslim men can still marry multiple women at the same time while of course, the women cannot. Instead of attacking any of these issues where an entire law would have to be built from scratch, the government has effectively just added an appendix to the Supreme Court ruling!Considering all this, I see little to justify the hype about the passage of the Triple Talaq bill. Had it been introduced before the Supreme Court ruling voiding the practice, it would have been revolutionary. As of now, it is merely symbolic and incremental, something I would even call confused at some level. Its only purpose was to show that the government was doing something without doing anything major. There are still miles to go before we can say that any significant legislative step has been made towards equality for Muslim women.PS: I am not an expert in law. Or a beginner in law, for that matter — it is completely divorced from my field of expertise. My analysis of the Supreme Court judgement and the other Indian laws should be treated as just the view of an average Indian interested in the subject, and could have serious issues. Corrections from those with expertise in law welcome!Footnotes[1] Divorce in Islam - Wikipedia[2] Nikah halala - Wikipedia[3] Raziman T.V. (റസിമാൻ ടി.വി.)'s answer to As an Indian Muslim, what is your view on the Supreme Court banning triple talaq? Also, do you want Nikah Halala to be banned?[4] File:Shayara Bano vs Union of India and Ors (Triple Talaq Judgment).djvu[5] Special Marriage Act, 1954[6] Restitution of conjugal rights - Wikipedia[7] Hindu Marriage Act, 1955[8] Dissolution of Muslim Marriages Act, 1939[9] 'I'm not his property': Abused Muslim women denied right to divorce[10] https://indiacode.nic.in/handle/123456789/1611[11] Mohd. Ahmed Khan v. Shah Bano Begum - Wikipedia[12] Muslim Women (Protection of Rights on Divorce) Act, 1986[13] Maintenance for Muslim women[14] Danial Latifi & Anr vs Union Of India on 28 September, 2001[15] https://www.prsindia.org/billtrack/muslim-women-protection-rights-marriage-bill-2019[16] Beyond talaq: On Muslim divorce bill

When non-lawyers think of joint custody, I get the impression that they think of it this way:The children live half the time with Mom and half the time with Dad.This is certainly a joint custody arrangement that many divorced and unmarried parents follow, but it is not the only definition of joint custody.I practice in Utah, so here is how Utah defines “joint custody.” There are two forms joint custody: joint physical custody and joint legal custody. This is long, but worth reading to understand how Utah defines joint custody.30-3-10.1. Definitions -- Joint legal custody -- Joint physical custody.As used in this chapter:(1)(a) "Custodial responsibility" includes all powers and duties relating to caretaking authority and decision-making authority for a child.(b) "Custodial responsibility" includes physical custody, legal custody, parenting time, right to access, visitation, and authority to grant limited contact with a child.(2) "Joint legal custody":(a) means the sharing of the rights, privileges, duties, and powers of a parent by both parents, where specified;(b) may include an award of exclusive authority by the court to one parent to make specific decisions;(c) does not affect the physical custody of the child except as specified in the order of joint legal custody;(d) is not based on awarding equal or nearly equal periods of physical custody of and access to the child to each of the parents, as the best interest of the child often requires that a primary physical residence for the child be designated; and(e) does not prohibit the court from specifying one parent as the primary caretaker and one home as the primary residence of the child.(3) "Joint physical custody":(a) means the child stays with each parent overnight for more than 30% of the year, and both parents contribute to the expenses of the child in addition to paying child support;(b) can mean equal or nearly equal periods of physical custody of and access to the child by each of the parents, as required to meet the best interest of the child;(c) may require that a primary physical residence for the child be designated; and(d) does not prohibit the court from specifying one parent as the primary caretaker and one home as the primary residence of the child.JOINT PHYSICAL CUSTODY30-3-10. Custody of children in case of separation or divorce -- Custody consideration.(1) If a married couple having one or more minor children are separated, or their marriage is declared void or dissolved, the court shall make an order for the future care and custody of the minor children as it considers appropriate.(a) In determining any form of custody, including a change in custody, the court shall consider the best interests of the child without preference for either parent solely because of the biological sex of the parent and, among other factors the court finds relevant, the following:(i) the past conduct and demonstrated moral standards of each of the parties;(ii) which parent is most likely to act in the best interest of the child, including allowing the child frequent and continuing contact with the noncustodial parent;(iii) the extent of bonding between the parent and child, meaning the depth, quality, and nature of the relationship between a parent and child;(iv) whether the parent has intentionally exposed the child to pornography or material harmful to a minor, as defined in Section 76-10-1201; and(v) those factors outlined in Section 30-3-10.2.(b) There is a rebuttable presumption that joint legal custody, as defined in Section 30-3-10.1, is in the best interest of the child, except in cases where there is:(i) domestic violence in the home or in the presence of the child;(ii) special physical or mental needs of a parent or child, making joint legal custody unreasonable;(iii) physical distance between the residences of the parents, making joint decision making impractical in certain circumstances; or(iv) any other factor the court considers relevant including those listed in this section and Section 30-3-10.2.(c) The person who desires joint legal custody shall file a proposed parenting plan in accordance with Sections 30-3-10.8 and 30-3-10.9. A presumption for joint legal custody may be rebutted by a showing by a preponderance of the evidence that it is not in the best interest of the child.(d) A child may not be required by either party to testify unless the trier of fact determines that extenuating circumstances exist that would necessitate the testimony of the child be heard and there is no other reasonable method to present the child's testimony.(e) The court may inquire of a child and take into consideration the child's desires regarding future custody or parent-time schedules, but the expressed desires are not controlling and the court may determine the child's custody or parent-time otherwise. The desires of a child 14 years of age or older shall be given added weight, but is not the single controlling factor.(f) If an interview with a child is conducted by the court pursuant to Subsection (1)(e), the interview shall be conducted by the judge in camera. The prior consent of the parties may be obtained but is not necessary if the court finds that an interview with a child is the only method to ascertain the child's desires regarding custody.(2) In awarding custody, the court shall consider, among other factors the court finds relevant, which parent is most likely to act in the best interests of the child, including allowing the child frequent and continuing contact with the noncustodial parent as the court finds appropriate.(3) If the court finds that one parent does not desire custody of the child, the court shall take that evidence into consideration in determining whether to award custody to the other parent.(4) (a) Except as provided in Subsection (4)(b), a court may not discriminate against a parent due to a disability, as defined in Section 57-21-2, in awarding custody or determining whether a substantial change has occurred for the purpose of modifying an award of custody.(b) The court may not consider the disability of a parent as a factor in awarding custody or modifying an award of custody based on a determination of a substantial change in circumstances, unless the court makes specific findings that:(i) the disability significantly or substantially inhibits the parent's ability to provide for the physical and emotional needs of the child at issue; and(ii) the parent with a disability lacks sufficient human, monetary, or other resources available to supplement the parent's ability to provide for the physical and emotional needs of the child at issue.(c) Nothing in this section may be construed to apply to adoption proceedings under Title 78B, Chapter 6, Part 1, Utah Adoption Act.(5) This section establishes neither a preference nor a presumption for or against joint physical custody or sole physical custody, but allows the court and the family the widest discretion to choose a parenting plan that is in the best interest of the child.(6) When an issue before the court involves custodial responsibility in the event of a deployment of one or both parents who are servicemembers, and the servicemember has not yet been notified of deployment, the court shall resolve the issue based on the standards in Sections 78B-20-306 through 78B-20-309.