Meinem Vater war es wichtig in den Ehevertrag zu schreiben, dass mein Mann mir nicht verbieten darf meine Familie zu sehen.
Er hält sich auch daran.
Außerdem wurde die Maher als Mou9addem (was er mir zur Hochzeit gibt) und Mou2a5er (Was er mir gibt, falls er die Scheidung ausspricht) reingeschrieben.
Den ersten Betrag hat er mir zu einem Drittel gegeben. Er meinte wenn er das Geld hat, gibt er mir den Rest. Er hat es nicht eingehalten, aber das ist kein Problem. Ich habe ihn nie angesprochen und auch nie daran gedacht.
Ich glaube dieser Betrag für den Falle der Scheidung kann man vergessen. Ich habe oft von Männern gehört, die ihn nicht zahlen wollten und die Frau so lange fertig gemacht haben bis sie gesagt haben, dass sie kein Geld wollen und freiwillig gegangen sind.
Man sollte diesen Betrag realistisch machen.
Sonst haben wir nichts reingeschrieben.
Ich kenne viele, die verschiedenste Sachen reinschreiben und am Ende halten sie sich nicht daran.
Ich persönlich denke, dass die Bedingungen nur das sein sollte, was für einen persönlich ein Scheidungsgrund wäre.
Das ist ja auch der Sinn der Bedingungen. Der Mann kann ja sowieso immer die Scheidung aussprechen. Wenn der Mann gegen eine dieser Bedingungen verstößt, darf die Frau sich scheiden lassen sofern sie es wünscht.
Wenn man reinschreibt, dass der Mann im Haushalt helfen soll oder dass man immer nett zueinander ist, dann sind das zwar schöne Sachen, aber kein Scheidungsgrund.
(10-11-2008, 09:37 PM)el_Mudjahida schrieb: 
Ok maschaALLAH ihr habt drei Seiten vollgeschrieben, leider nicht über den Inhalt des Ehevertrages, sondern über die Pflicht einen zu machen, aber inschaALLAH helft mir mal, was darf man denn so alles reinpacken? Sind da bestimmte Grenzen gesetzt oder gibt es was aus der Sunnah?
BarakaALLAHu fiekum uassalamu aleykum ua RahmatuLLAHi ua barakatu
Natürlich darf man nicht was als Bedingung nehmen, so dass jemand gegen die Gebote und Verbote des Islams verstößt, wie zum Beispiel, dass man nicht fasten darf etc.
Zur Zeit des Propheten wurde kam es vor, dass Frauen den Grund genommen haben, dass sie nur in einer bestimmten Stadt leben wollten.
Diese Fatwa ist von
http://islam-qa.com/en/ref/108806/conditions%20contract
Man kann es auch auf arabisch anklicken
Types of conditions in the marriage contract
I am a young man who is engaged and is going to get married. I've heard that at the time of the marriage contract, the wife can stipulate conditions in the contract. My question is: what are the limits of these conditions? What happens if the conditions are broken? Is it possible to give the wife herself the right to divorce (talaaq) if I break these conditions? Is it possible for the condition to be, for example, that I will not take another wife and in the event that I do take another wife she will be divorced from me?
I hope you can advise and explain this matter in detail. May Allah reward you with good.
Praise be to Allaah.
The basic principle with regard to the conditions stipulated by both partners in the marriage contract is that it is a valid condition that must be fulfilled, and it is not permissible to break it, because the Prophet (blessings and peace of Allah be upon him) said: “The condition which most deserves to be fulfilled is that by means of which intimacy becomes permissible for you.” Narrated by al-Bukhaari (2721) and Muslim (1418).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The basic principle with regard to conditions in the marriage contract is that they are valid, unless there is proof to show that they are not valid. The evidence for that is the general meaning of the evidence which speaks of fulfilling covenants:
“O you who believe! Fulfil (your) obligations”
[al-Maa’idah 5:1]
“And fulfil (every) covenant. Verily, the covenant will be questioned about”
[al-Isra’ 17:34]
and in the hadeeth narrated from the Messenger (blessings and peace of Allah be upon him) it says: “The Muslims are bound by their conditions, except a condition that forbids what is permissible or permits what is forbidden.” Narrated by al-Tirmidhi (1352). And he (blessings and peace of Allah be upon him) said: “Whoever stipulates a condition that is not in the Book of Allaah it is not valid, even if he stipulates a hundred times.” Narrated by al-Bukhaari (2155) and Muslim (1504).
To sum up, the basic principle with regard to conditions is that they are permissible and valid, whether they are to do with marriage, buying and selling, renting, pledges or mortgages, or awqaaf. The ruling on the conditions that are stipulated in contracts, if they are valid, is that they must be fulfilled, because of the general meaning of the verse (interpretation of the meaning):
“O you who believe! Fulfil (your) obligations”
[al-Maa’idah 5:1].
End quote.
Al-Sharh al-Mumti’, 5/241 (Egyptian edition).
For examples of that ,see the answers to questions number 20757 and 10343
With regard to the woman stipulating that the husband should not take a second wife, the opinion of some scholars is that this condition is permissible, and if the husband breaks it, the wife has the right to annul the marriage and take her dues in full.
Ibn Qudaamah (may Allah have mercy on him) said:
If he stipulates that he will not take her out of her house or her city, or that he will not travel with her or will not take another wife, then he is obliged to fulfil that, and if he does not do so, then she has the right to annul the marriage. This was narrated from ‘Umar, Sa’d ibn Abi Waqqaas and ‘Amr ibn al-‘Aas (may Allah be pleased with them). End quote.
Al-Mughni, 9/483
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If she stipulates that he should not take another wife, this is permissible. Some of the scholars said that it is not permissible, because it is restricting the husband in something that Allah has permitted to him, and it is contrary to the Qur'aan in which it says (interpretation of the meaning): “then marry (other) women of your choice, two or three, or four” [al-Nisa’ 4:3]. It may be said in response to that that she has a reason to ask him not to marry another wife and she is not transgressing against anyone. The husband himself is the one who is giving up his right; if he has the right to marry more than one, he is giving it up. So what is to prevent this condition being valid?
Hence the correct view with regard to this matter is the view of Imam Ahmad (may Allah have mercy on him), which is that this condition is valid. End quote.
Al-Sharh al-Mumti’, 5/243
It should be noted that if the husband breaks this condition, his wife does not become divorced as a result of that, rather she has the right to annul the marriage, and she may either annul it or give up the condition and accept what her husband has done, and remain as his wife.
Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
Among other conditions that are valid in marriage is if she stipulates that he should not take another wife. If he fulfils the condition (all well and good), otherwise she has the right to annul the marriage because of the hadeeth, “The condition which most deserves to be fulfilled is that by means of which intimacy becomes permissible for you.” Similarly, if she stipulates that he should not separate her from her children or parents, this condition is valid and if he breaks it, she has the right to annul the marriage. If she stipulates that her mahr should be increased or that it should be in a specific currency, the condition is valid and binding, and he has to fulfil it, and she has the right of annulment if it is broken. In that case she has the choice and may decide any time she wants and may annul it whenever she wants, so long as there is nothing on her part to indicate that she accepts it if she knows that he has gone against what was stipulated; in that case she would no longer have the option.
‘Umar ibn al-Khattaab (may Allah be pleased with him) said to the one who he ruled was obliged to fulfil what his wife had stipulated, when the man said, “Divorce us in that case,” ‘Umar said: It is a must to fulfil the conditions, because of the hadeeth, “The believers are bound by their conditions.” Al-‘Allaamah Ibn al-Qayyim said: It is obligatory to fulfil these conditions which are the most deserving of being fulfilled. This is what is implied by sharee’ah, reason and sound analogy, if the woman did not agree to become a man's wife except on these conditions, and if it were not obligatory to fulfil them, then the marriage contract would not be based on mutual agreement, and it would be making something obligatory upon her that Allah and His Messenger have not made obligatory. End quote.
Al-Mulakhkhas al-Fiqhi (2/345, 346)
And Allah knows best.
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