Marriage contract

[tnh9479 1]

The VP of the Islamic Society where we were married wrote up the contract after about 5 phone consulations with us and another consulation with Hicham the day we were married. We both had issues about having something there upon divorce, but upon his insistance we put something in.

[Sofiyya 1,687]

The option for a second wife was not intencded to be a man's right, but a means of social welfare for women who had no support after their men were killed in war. The Quran actually discourages the practice and repeatedly warns of hellfire for trangressing the limits and doing injustice. The option was never meant to be exercised simply because a man selfishly wants another wife, but as a way to help women in need.

Edited August 27, 2006 by szsz

[Henia 11]

Some things I have thought over in the last few months....

• the wife will bring all twenty of her cats to live in her husband's house.
  
• husband will not exercise his option of another wife
  

The first one is funny Do you really have 20 cats???

The second one I don't think is Islamic because you're making something haraam for the man that Allah has made halal for him. But I guess if he agrees to it upfront then oh well

Nooooooo I donnot have any cats... I copied and pasted some parts from a www... I guess I didn't read it word for word... O snap me and 20 cats... Ye right... and reply to the second one about the second wife... You are right it is halal for a man to have 4 wives... and I believe in Islam, so I couldn't say anything really...

Sooo ooopse sorry to have those two in there...what was I thinking... Again I copied it, so sorry...

[lostinlove228 0]

The option for a second wife was not intencded to be a man's right, but a means of social welfare for women who had no support after their men were killed in war. The Quran actually discourages the practice and repeatedly warns of hellfire for trangressing the limits and doing injustice. The option was never meant to be exercised simply because a man selfishly wants another wife, but as a way to help women in need.

Actually, you can put something in there about a second wife. I believe you can put that you have a right to get a divorce if he takes another wife. You are not telling him he can't do it, he just can't do it while married to you.

[Sofiyya 1,687]

My statement was a theological one, but women should beware. There are variances in what is allowed to be added in a nikah and what is not, depending on the jurisdiction where the provisions would be adjudicated. It's a moot point in the US, where multiple marriage is illegal. In the Muslim world, the view of such an addition ranges from useless because polygyny is not allowed there either, to being invalid because the ulema (incorrectly) consider the man's wish to marry more than one woman at a time to be insufficient grounds for divorce by the first wife. To be sure, check with an attorney familar with the madhab and the region that would govern your contract; they can rule differently even within the same country.

[Veiled Princess 1]

Hicham told me that in Morocco the man has to has his first wives consent if he is going to have a second, third, or fourth wife. He said that is fairly new there and part of giving women more rights.

More rights than what? More than Allah gave them?

Actually, you can put something in there about a second wife. I believe you can put that you have a right to get a divorce if he takes another wife. You are not telling him he can't do it, he just can't do it while married to you.

but you are in effect telling him he can't do it because he will be punished (you will divorce him) if he does something that Allah has made halal for him.

I'm not saying it's a must that men have more than one wife. Yousuf doesn't want more than one - alhamdulilah- but if he ever changed his mind I am not going to explain to Allah that I somehow tried to prevent him from something that Allah said is OK as long as it's done in fairness.

[Together4ever 1]

Hicham told me that in Morocco the man has to has his first wives consent if he is going to have a second, third, or fourth wife. He said that is fairly new there and part of giving women more rights.

More rights than what? More than Allah gave them?

Actually, you can put something in there about a second wife. I believe you can put that you have a right to get a divorce if he takes another wife. You are not telling him he can't do it, he just can't do it while married to you.

but you are in effect telling him he can't do it because he will be punished (you will divorce him) if he does something that Allah has made halal for him.

I'm not saying it's a must that men have more than one wife. Yousuf doesn't want more than one - alhamdulilah- but if he ever changed his mind I am not going to explain to Allah that I somehow tried to prevent him from something that Allah said is OK as long as it's done in fairness.

Divorce is also allowed for although discouraged... and I think that if it is entered into a marriage contract that the wife-to-be is not willing to be in a multiple wife marriage then it would be agreed upon by both herself and her husband-to-be, otherwise it wouldn't be in the contract so I don't see how you can say this is a punishment or prevention of rights. If the couple doesn't agree, it has no business being in the contract.

[Veiled Princess 1]

Divorce is also allowed for although discouraged... and I think that if it is entered into a marriage contract that the wife-to-be is not willing to be in a multiple wife marriage then it would be agreed upon by both herself and her husband-to-be, otherwise it wouldn't be in the contract so I don't see how you can say this is a punishment or prevention of rights. If the couple doesn't agree, it has no business being in the contract.

Like I said, if he agrees to it I suppose that's up to him, I wouldn't make that a condition in my marriage contract though for the reasons I stated already.

Of course men often do agree to things they don't really want to agree to just to please the woman they love right? I wouldn't feel like I was being fair telling him that the only way I'd agree to marry him is if he agreed that I could divorce him if he decided to marry another wife. Like I said, I wouldn't want to make something haraam for him that Allah made halal. Allah curses people who do that in the Quran

[Bosco 1]

Divorce is also allowed for although discouraged... and I think that if it is entered into a marriage contract that the wife-to-be is not willing to be in a multiple wife marriage then it would be agreed upon by both herself and her husband-to-be, otherwise it wouldn't be in the contract so I don't see how you can say this is a punishment or prevention of rights. If the couple doesn't agree, it has no business being in the contract.

Like I said, if he agrees to it I suppose that's up to him, I wouldn't make that a condition in my marriage contract though for the reasons I stated already.

Of course men often do agree to things they don't really want to agree to just to please the woman they love right? I wouldn't feel like I was being fair telling him that the only way I'd agree to marry him is if he agreed that I could divorce him if he decided to marry another wife. Like I said, I wouldn't want to make something haraam for him that Allah made halal. Allah curses people who do that in the Quran

It would seem to me that if the man is agreeing to something that he feels is haraam, he is the one making something haraam that God made halal, not the woman who only made the request. Not only that, but if a man is compromising his faith (as he perceives it) to please a woman, there are certain assumptions that could be made about his faith.

That is not to say that I think these marriage stipulations make something haraam that is halal, but that I think your logic is off.

[babybunny 2]

Thanks for this post Rahma, as I myself seem to find myself writing a marriage contract for my marriage at the moment....LoL

Marriage in Islam is a contract. Thus, as in any contract in Islam, there are elements which are considered essential to its existence, called arkaan, the possibility of stipulations of different kinds, legal effects of the contract, etc. Each of these should be understood properly in order to ensure that the marriage has been performed in the proper manner and the rightful effects of the marriage are granted to each of the participating partners.

<H4 align=left>The Arkaan of a Marriage According to the Jamhoor (Majority of Scholars)</H4>

1. <div align="left">Offer and acceptance are among the arkaan. For most of these scholars, the offer must be from the woman's side and the acceptance from the man.</div>
   
2. <div align="left">The two parties to the contract: the prospective husband and the guardian of the woman.</div>
   
3. <div align="left">The presence of witnesses.</div>
   
4. <div align="left">Dowry.</div>
   

According to the majority of the scholars, it is not necessary for the marriage contract to be transacted in Arabic, even for those who have the ability to speak Arabic. Those in the Hanbali school who required the use of forms of the words nikah or zawaaj also required that the contract be transacted in Arabic for this reason.

With respect to marriage, there are four different kinds of conditions which must be met:

1. Conditions Required for Initiating the Contract (shuroot al-in'iqaad). These are the conditions that must be present with respect to the arkaan or fundamentals of the marriage contract.
   
2. Conditions Required for the Soundness of the Contract (shuroot as-sihha). These are conditions which must be fulfilled in order for the marriage to have its proper legal effect. If these conditions are not met, the contract is "defective" (faasid), according to Hanafi fiqh, "void" (baatil) according to the others.
   
3. Conditions Required for the Execution of the Contract (shuroot an-nifaadh). These are conditions which must be met for the marriage to have actual practical effect. If these conditions are not met, then the marriage is "suspended" (mauqoof) according to Hanafi and Maliki fiqh. For example, a minor girl until she reaches puberty.
   
4. Conditions Required for Making the Marriage Binding (shuroot al-luzoom). If these conditions are not met, then the marriage is non-binding meaning that either of the two parties or others may have the right to anull the marriage. If they accept the marriage with such shortcomings, it becomes binding.
   

It is a general principle in fiqh that customs can take the status of law. It becomes understood that people are going to behave in a certain fashion. Since that is understood, one party has the right to ask it of the other even if it is not stated in the contract. In the area of marriage, there are some stipulations that are known by custom. These do not have to be mentioned in the contract to be considered binding. However, there are some strict conditions that must be met before a customary act is considered something equivalent to a legal stipulation. These conditions are as follows:

1. The customary practice cannot contravene or contradict anything expressly laid down by the shari'a. For example, it is custom in some parts of the world for the woman to pay dowry to the man. In other parts, it is customary to prepare two or three times amount of food that the guests could possibly eat at the walima (wedding feast). Neither party has the right to demand of the other the fulfillment of such customs.
   
2. The customary act must be common, well-known and universal and not something practiced only by some portions of the population.
   
3. The custom must have been in existence and known before the marriage contract took place.
   

Even those who accept these stipulations all agree that certain conditions are not allowed. Among them are the following:

1. Nikaah Ash-Shighaar. This is where the two dowries are stolen and "exchanged". For example a man marries his son to another's daughter in "exchange" for the other marrying his daughter to the first one's son. Neither woman receives their dowry.
   
2. Nikaah Al-Mut'a. Any kind of marriage with a stipulated time limit.
   
3. Nikaah At-Tahleel. A woman who has been divorced three times and wishes to return to her first husband marries a man on the condition that he divorce her. If this is discovered or if this is her intention, the first husband still does not become lawful for her in spite of this marriage.
   

I strongly urge anyone who is considering putting conditions or any of the following clauses in their marriage contract or working out a prenuptial agreement with their spouse-to-be to consult a qualified Islamic scholar as well as a Muslim lawyer well grounded in marriage and divorce law of the land. I know myself I have spoke with an islamic scholar and a lawyer familiar with the subject.

Some things I have thought over in the last few months....

• both husband and wife agree to discuss all issues that arise in their marriage and arrive at mutually agreeable conclusions. Differences of opinion concerning a point of Islamic practice will be referred to the Quran and Hadith. Both will admit if they are simply expressing personal opinions, which will not be binding.
  
• none of them will have a right to physically hurt each other.
  
• the husband must learn to speak and read Arabic fluently.
  
• that the husband will not require the wife to move out of her home town.
  
• the wife will bring all twenty of her cats to live in her husband's house.
  
• husband and wife both will share responsibilities of cooking, cleaning and other homemaking tasks.
  
• income of husband and wife both will be pooled together in one account operable by each one individually with mutual consent.
  
• husband will not exercise his option of another wife
  
• husband is the leader of the family who will run the family in consultation with the wife.
  
• wife will not be required to work outside the home. If she chooses to work, she will be not be stopped from it and she will not be required to share that income for the family needs.
  
• wife will not work to earn money without the consent of husband.
  
• wife will be solely responsible for homemaking.
  
• children will be raised as Muslims in home and through Islamic education.
  
• home will be run Islamically as described in the Quran and Hadith
  
• Children will not be taken to church.
  
• A court granted divorce will be considered, Islamically, a first level of Talaq (divorce), which has a room for remarrying the same person without any condition.
  
• husband or wife will facilitate each other's Islamic work and will not stop each other from it.
  
• in case of a dispute, husband and wife will appoint one person each to arbitrate between them
  
• if either husband or a wife suggests marriage counseling, the other party must agree to it.
  
• husband will not ask wife to stop her Islamic practices like Hijab
  
• if anyone indulges in Haram (what is forbidden), it will be an acceptable ground for divorce.
  
• in case of divorce, children will be with Muslim spouse and will be raised Muslims.
  
• in case of any spouse's death, the surviving spouse will be responsible for the distribution of inheritance according to the Islamic law.
  
• family will not move out to another country without mutual agreement.
  

my contract is totally diffrent..

[vartan 0]

Add on the bottom

iv. Paragraph 3 Wife must invite all hot friends to come dance in the cold rain on tuesdays.

[w¡n9Nµ7 §£@¥€r 123]

Add on the bottom

iv. Paragraph 3 Wife must invite all hot friends to come dance in the cold rain on tuesdays.

That's horrible

[sarah and hicham 3]

Thanks for this post Rahma, as I myself seem to find myself writing a marriage contract for my marriage at the moment....LoL

Marriage in Islam is a contract. Thus, as in any contract in Islam, there are elements which are considered essential to its existence, called arkaan, the possibility of stipulations of different kinds, legal effects of the contract, etc. Each of these should be understood properly in order to ensure that the marriage has been performed in the proper manner and the rightful effects of the marriage are granted to each of the participating partners.

<H4 align=left>The Arkaan of a Marriage According to the Jamhoor (Majority of Scholars)</H4>

1. <div align="left">Offer and acceptance are among the arkaan. For most of these scholars, the offer must be from the woman's side and the acceptance from the man.</div>
   
2. <div align="left">The two parties to the contract: the prospective husband and the guardian of the woman.</div>
   
3. <div align="left">The presence of witnesses.</div>
   
4. <div align="left">Dowry.</div>
   

According to the majority of the scholars, it is not necessary for the marriage contract to be transacted in Arabic, even for those who have the ability to speak Arabic. Those in the Hanbali school who required the use of forms of the words nikah or zawaaj also required that the contract be transacted in Arabic for this reason.

With respect to marriage, there are four different kinds of conditions which must be met:

1. Conditions Required for Initiating the Contract (shuroot al-in'iqaad). These are the conditions that must be present with respect to the arkaan or fundamentals of the marriage contract.
   
2. Conditions Required for the Soundness of the Contract (shuroot as-sihha). These are conditions which must be fulfilled in order for the marriage to have its proper legal effect. If these conditions are not met, the contract is "defective" (faasid), according to Hanafi fiqh, "void" (baatil) according to the others.
   
3. Conditions Required for the Execution of the Contract (shuroot an-nifaadh). These are conditions which must be met for the marriage to have actual practical effect. If these conditions are not met, then the marriage is "suspended" (mauqoof) according to Hanafi and Maliki fiqh. For example, a minor girl until she reaches puberty.
   
4. Conditions Required for Making the Marriage Binding (shuroot al-luzoom). If these conditions are not met, then the marriage is non-binding meaning that either of the two parties or others may have the right to anull the marriage. If they accept the marriage with such shortcomings, it becomes binding.
   

It is a general principle in fiqh that customs can take the status of law. It becomes understood that people are going to behave in a certain fashion. Since that is understood, one party has the right to ask it of the other even if it is not stated in the contract. In the area of marriage, there are some stipulations that are known by custom. These do not have to be mentioned in the contract to be considered binding. However, there are some strict conditions that must be met before a customary act is considered something equivalent to a legal stipulation. These conditions are as follows:

1. The customary practice cannot contravene or contradict anything expressly laid down by the shari'a. For example, it is custom in some parts of the world for the woman to pay dowry to the man. In other parts, it is customary to prepare two or three times amount of food that the guests could possibly eat at the walima (wedding feast). Neither party has the right to demand of the other the fulfillment of such customs.
   
2. The customary act must be common, well-known and universal and not something practiced only by some portions of the population.
   
3. The custom must have been in existence and known before the marriage contract took place.
   

Even those who accept these stipulations all agree that certain conditions are not allowed. Among them are the following:

1. Nikaah Ash-Shighaar. This is where the two dowries are stolen and "exchanged". For example a man marries his son to another's daughter in "exchange" for the other marrying his daughter to the first one's son. Neither woman receives their dowry.
   
2. Nikaah Al-Mut'a. Any kind of marriage with a stipulated time limit.
   
3. Nikaah At-Tahleel. A woman who has been divorced three times and wishes to return to her first husband marries a man on the condition that he divorce her. If this is discovered or if this is her intention, the first husband still does not become lawful for her in spite of this marriage.
   

I strongly urge anyone who is considering putting conditions or any of the following clauses in their marriage contract or working out a prenuptial agreement with their spouse-to-be to consult a qualified Islamic scholar as well as a Muslim lawyer well grounded in marriage and divorce law of the land. I know myself I have spoke with an islamic scholar and a lawyer familiar with the subject.

Some things I have thought over in the last few months....

• both husband and wife agree to discuss all issues that arise in their marriage and arrive at mutually agreeable conclusions. Differences of opinion concerning a point of Islamic practice will be referred to the Quran and Hadith. Both will admit if they are simply expressing personal opinions, which will not be binding.
  
• none of them will have a right to physically hurt each other.
  
• the husband must learn to speak and read Arabic fluently.
  
• that the husband will not require the wife to move out of her home town.
  
• the wife will bring all twenty of her cats to live in her husband's house.
  
• husband and wife both will share responsibilities of cooking, cleaning and other homemaking tasks.
  
• income of husband and wife both will be pooled together in one account operable by each one individually with mutual consent.
  
• husband will not exercise his option of another wife
  
• husband is the leader of the family who will run the family in consultation with the wife.
  
• wife will not be required to work outside the home. If she chooses to work, she will be not be stopped from it and she will not be required to share that income for the family needs.
  
• wife will not work to earn money without the consent of husband.
  
• wife will be solely responsible for homemaking.
  
• children will be raised as Muslims in home and through Islamic education.
  
• home will be run Islamically as described in the Quran and Hadith
  
• Children will not be taken to church.
  
• A court granted divorce will be considered, Islamically, a first level of Talaq (divorce), which has a room for remarrying the same person without any condition.
  
• husband or wife will facilitate each other's Islamic work and will not stop each other from it.
  
• in case of a dispute, husband and wife will appoint one person each to arbitrate between them
  
• if either husband or a wife suggests marriage counseling, the other party must agree to it.
  
• husband will not ask wife to stop her Islamic practices like Hijab
  
• if anyone indulges in Haram (what is forbidden), it will be an acceptable ground for divorce.
  
• in case of divorce, children will be with Muslim spouse and will be raised Muslims.
  
• in case of any spouse's death, the surviving spouse will be responsible for the distribution of inheritance according to the Islamic law.
  
• family will not move out to another country without mutual agreement.
  

my contract is totally diffrent..

I'm sure it is hahaha

Hicham told me that in Morocco the man has to has his first wives consent if he is going to have a second, third, or fourth wife. He said that is fairly new there and part of giving women more rights.

More rights than what? More than Allah gave them?

Actually, you can put something in there about a second wife. I believe you can put that you have a right to get a divorce if he takes another wife. You are not telling him he can't do it, he just can't do it while married to you.

but you are in effect telling him he can't do it because he will be punished (you will divorce him) if he does something that Allah has made halal for him.

I'm not saying it's a must that men have more than one wife. Yousuf doesn't want more than one - alhamdulilah- but if he ever changed his mind I am not going to explain to Allah that I somehow tried to prevent him from something that Allah said is OK as long as it's done in fairness.

yikes!

[Henia 11]

Thanks for this post Rahma, as I myself seem to find myself writing a marriage contract for my marriage at the moment....LoL

Marriage in Islam is a contract. Thus, as in any contract in Islam, there are elements which are considered essential to its existence, called arkaan, the possibility of stipulations of different kinds, legal effects of the contract, etc. Each of these should be understood properly in order to ensure that the marriage has been performed in the proper manner and the rightful effects of the marriage are granted to each of the participating partners.

<H4 align=left>The Arkaan of a Marriage According to the Jamhoor (Majority of Scholars)</H4>

1. <div align="left">Offer and acceptance are among the arkaan. For most of these scholars, the offer must be from the woman's side and the acceptance from the man.</div>
   
2. <div align="left">The two parties to the contract: the prospective husband and the guardian of the woman.</div>
   
3. <div align="left">The presence of witnesses.</div>
   
4. <div align="left">Dowry.</div>
   

According to the majority of the scholars, it is not necessary for the marriage contract to be transacted in Arabic, even for those who have the ability to speak Arabic. Those in the Hanbali school who required the use of forms of the words nikah or zawaaj also required that the contract be transacted in Arabic for this reason.

With respect to marriage, there are four different kinds of conditions which must be met:

1. Conditions Required for Initiating the Contract (shuroot al-in'iqaad). These are the conditions that must be present with respect to the arkaan or fundamentals of the marriage contract.
   
2. Conditions Required for the Soundness of the Contract (shuroot as-sihha). These are conditions which must be fulfilled in order for the marriage to have its proper legal effect. If these conditions are not met, the contract is "defective" (faasid), according to Hanafi fiqh, "void" (baatil) according to the others.
   
3. Conditions Required for the Execution of the Contract (shuroot an-nifaadh). These are conditions which must be met for the marriage to have actual practical effect. If these conditions are not met, then the marriage is "suspended" (mauqoof) according to Hanafi and Maliki fiqh. For example, a minor girl until she reaches puberty.
   
4. Conditions Required for Making the Marriage Binding (shuroot al-luzoom). If these conditions are not met, then the marriage is non-binding meaning that either of the two parties or others may have the right to anull the marriage. If they accept the marriage with such shortcomings, it becomes binding.
   

It is a general principle in fiqh that customs can take the status of law. It becomes understood that people are going to behave in a certain fashion. Since that is understood, one party has the right to ask it of the other even if it is not stated in the contract. In the area of marriage, there are some stipulations that are known by custom. These do not have to be mentioned in the contract to be considered binding. However, there are some strict conditions that must be met before a customary act is considered something equivalent to a legal stipulation. These conditions are as follows:

1. The customary practice cannot contravene or contradict anything expressly laid down by the shari'a. For example, it is custom in some parts of the world for the woman to pay dowry to the man. In other parts, it is customary to prepare two or three times amount of food that the guests could possibly eat at the walima (wedding feast). Neither party has the right to demand of the other the fulfillment of such customs.
   
2. The customary act must be common, well-known and universal and not something practiced only by some portions of the population.
   
3. The custom must have been in existence and known before the marriage contract took place.
   

Even those who accept these stipulations all agree that certain conditions are not allowed. Among them are the following:

1. Nikaah Ash-Shighaar. This is where the two dowries are stolen and "exchanged". For example a man marries his son to another's daughter in "exchange" for the other marrying his daughter to the first one's son. Neither woman receives their dowry.
   
2. Nikaah Al-Mut'a. Any kind of marriage with a stipulated time limit.
   
3. Nikaah At-Tahleel. A woman who has been divorced three times and wishes to return to her first husband marries a man on the condition that he divorce her. If this is discovered or if this is her intention, the first husband still does not become lawful for her in spite of this marriage.
   

I strongly urge anyone who is considering putting conditions or any of the following clauses in their marriage contract or working out a prenuptial agreement with their spouse-to-be to consult a qualified Islamic scholar as well as a Muslim lawyer well grounded in marriage and divorce law of the land. I know myself I have spoke with an islamic scholar and a lawyer familiar with the subject.

Some things I have thought over in the last few months....

• both husband and wife agree to discuss all issues that arise in their marriage and arrive at mutually agreeable conclusions. Differences of opinion concerning a point of Islamic practice will be referred to the Quran and Hadith. Both will admit if they are simply expressing personal opinions, which will not be binding.
  
• none of them will have a right to physically hurt each other.
  
• the husband must learn to speak and read Arabic fluently.
  
• that the husband will not require the wife to move out of her home town.
  
• the wife will bring all twenty of her cats to live in her husband's house.
  
• husband and wife both will share responsibilities of cooking, cleaning and other homemaking tasks.
  
• income of husband and wife both will be pooled together in one account operable by each one individually with mutual consent.
  
• husband will not exercise his option of another wife
  
• husband is the leader of the family who will run the family in consultation with the wife.
  
• wife will not be required to work outside the home. If she chooses to work, she will be not be stopped from it and she will not be required to share that income for the family needs.
  
• wife will not work to earn money without the consent of husband.
  
• wife will be solely responsible for homemaking.
  
• children will be raised as Muslims in home and through Islamic education.
  
• home will be run Islamically as described in the Quran and Hadith
  
• Children will not be taken to church.
  
• A court granted divorce will be considered, Islamically, a first level of Talaq (divorce), which has a room for remarrying the same person without any condition.
  
• husband or wife will facilitate each other's Islamic work and will not stop each other from it.
  
• in case of a dispute, husband and wife will appoint one person each to arbitrate between them
  
• if either husband or a wife suggests marriage counseling, the other party must agree to it.
  
• husband will not ask wife to stop her Islamic practices like Hijab
  
• if anyone indulges in Haram (what is forbidden), it will be an acceptable ground for divorce.
  
• in case of divorce, children will be with Muslim spouse and will be raised Muslims.
  
• in case of any spouse's death, the surviving spouse will be responsible for the distribution of inheritance according to the Islamic law.
  
• family will not move out to another country without mutual agreement.
  

my contract is totally diffrent..

hahaha how different?

[Veiled Princess 1]

It would seem to me that if the man is agreeing to something that he feels is haraam, he is the one making something haraam that God made halal, not the woman who only made the request. Not only that, but if a man is compromising his faith (as he perceives it) to please a woman, there are certain assumptions that could be made about his faith.

That is not to say that I think these marriage stipulations make something haraam that is halal, but that I think your logic is off.

I would say they both are to blame. Her for requesting it and him for agreeing but that's just my opinion. You don't have to agree with my logic, it's rather obvious that we don't agree on many issues and you point it out regularly even citing fake websites as your 'proof' against me.

I don't believe that stipulation would be binding though since you would be making a law for you marriage that Allah didn't make and again, Allah warns about making any laws other than His.

Please don't misunderstand my tone, I don't want to argue with you I'm just stating my opinion as you have.