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This article examines in depth the concept of protecting human dignity through the regulation of gaze and physical contact among mahram according to the Shafi‘i School of Islamic law. From an Islamic perspective, the preservation of dignity (ḥifẓ al-‘irḍ) occupies a highly fundamental position as part of the objectives of Islamic law, particularly in regulating social relations and family interactions. Although mahram relationships legally allow closer interaction, Islam continues to establish ethical boundaries to safeguard purity and moral values. This study is a normative legal research employing conceptual and normative-fiqh approaches, relying on primary sources such as the Qur’an, the Prophetic traditions (hadith), and classical as well as contemporary Shafi‘i jurisprudential literature. The findings indicate that the Shafi‘i School does not regard mahram relations as a sphere of absolute and unrestricted freedom, but instead provides clear regulations concerning gaze and physical contact. Visual interaction is permitted in a limited manner, restricted to certain parts of the body and subject to the condition that it does not provoke desire or potential moral temptation (fitnah). Meanwhile, physical contact is regulated more strictly and, in principle, is only permitted in situations of legitimate shar‘i necessity, such as medical treatment or emergency circumstances. Therefore, the regulation of gaze and physical contact among mahram in the Shafi‘i School functions as an instrument for protecting human dignity, preserving the sanctity of family relationships, and preventing behavioral deviations from an early stage.

Marriage or marriage is a contract that legitimizes association and limits the rights and obligations between a man and a woman who are not mahram. To achieve marriage, pre-marital guidance is provided for prospective brides and grooms which is the order of the Ministry of Religion through the KUA in the District, one of which is the KUA in Silangkitang District. Therefore, one of the pre-marital guidance aims to provide a good and correct understanding, so that Muslim families will be able to realize a sakinah mawaddah warahmah family. So is pre-marital guidance effective in realizing this at the KUA Silangkitang for prospective brides and grooms there, this study will discuss this. From the background above, the author focuses on two problem formulations, namely (1) How is the effectiveness of the law on pre-marital guidance according to the KUA Silangkitang District? (2) How is the effectiveness of the law on pre-marital guidance according to prospective brides and grooms at the KUA Silangkitang District? The type of research conducted by the author is field research using qualitative types. The data collection techniques for this study are observation, interviews and documentation. Meanwhile, for the research analysis, the theory of Miles and Hubermen is used, namely data reduction, data display, and drawing conclusions or verification. The effectiveness of the law on premarital guidance according to the KUA of Silangkitang District has been effective in five aspects. Regarding the effectiveness of the law on premarital guidance according to prospective brides and grooms at the KUA of Silangkitang District, it has been effective in four aspects, (legal factors, law enforcement factors, factors of facilities or facilities that support law enforcement, community factors). What has not been fulfilled is the aspect of the culture of the community or the culture of the community has not been effective because some of the bride and groom do not understand premarital guidance.  

The position of the mahram in Islamic marriage law is an important aspect that regulates who can be married and who cannot. Mahrams are divided into two categories: mahram mu'abbad and mahram ghairu mu'abbad. Initially, this law was based on tradition and nasab, but in the contemporary context, the understanding of mahram needs to be adapted to societal developments and practical needs without ignoring sharia principles. This journal will analyze the position of the mahram in Islamic marriage law, between tradition and contemporary needs.

Marriage in Islamic law is governed by various provisions related to mahram, one of which is the prohibition of marrying a wife’s child from a previous marriage, known as "rabaib." This study aims to analyze the views of the four Sunni schools of thought (Hanafi, Maliki, Shafi'i, and Hanbali) regarding the prohibition of marrying rabaib in Islamic family law. Using a comparative approach, this research examines the legal basis, evidence, and implications of the prohibition according to each school. The findings show that all four schools agree that a husband cannot marry the child of his wife from a previous marriage (rabaib), as long as the child is unmarried or has not been divorced. This view is based on the mahram principle as outlined in the Qur'an, which prohibits marrying a stepchild due to the marital relationship with their mother. However, there are differences in the rules regarding the maintenance and care of the wife’s child in some schools of thought. This study concludes that the prohibition of marrying rabaib in the four schools is based on the principle of protecting family rights, as well as maintaining honor and justice in family relationships, while prioritizing the application of law based on principles of fairness and welfare for all parties involved.  

The purpose of this study is to find out about the legalization of underage engagement from the perspective of civil law in Indonesia. The type of research used in compiling this study is normative legal research by taking an approach that includes community legal norms and forms of legal norms contained in laws and court decisions. Furthermore, by conducting a hierarchical analysis of the synchronization between one rule and another. The results of the study indicate that the legalization of underage engagement from the perspective of civil law in Indonesia where during the engagement period the two prospective brides and grooms are not yet allowed to have a relationship as a relationship between a husband and wife, the prospective bride and groom in principle still have the same relationship with the law of their relationship between people who are not mahram who are not yet bound by marriage. Therefore, all the prohibitions that apply to the relationship between men and women also apply to them, only the prospective bride during the engagement period may not be proposed to by someone else, because she is in the engagement of her prospective husband. That the legal consequences of underage engagement will have an impact on the cancellation of the engagement itself. Talking about cancellation, cancellation means fasakh or ending the validity of something that happened previously. In addition, it will affect gender.

This study discusses the concept of dress ethics in Islam, focusing on the dress code for both men and women as well as the ethics that should be applied when dressing. In Islam, dressing is not merely a matter of appearance, but also related to religious teachings that emphasize the importance of covering the aurat, maintaining modesty, and preserving honor. For men, the dress code is strictly regulated by Sharia, including the aurat limitation between the navel and the knee, the prohibition of wearing gold and silk, and the prohibition of imitating women's or non-Muslims' clothing. Meanwhile, for women, the dress code is more complex with specific requirements such as covering the aurat, wearing non-transparent clothing, not accentuating body contours, and avoiding imitation of men's or non-Muslim clothing. This study also highlights the concept of tabarruj, which refers to the act of displaying jewelry and beauty to men who are not mahram, considered a violation of Islamic dress ethics. Additionally, this research explains the meaning of jilbab in the Qur'an, which is understood as an outer garment that covers the entire body, serving as protection and a means of distinguishing believing women. Overall, dress ethics in Islam encompasses not only physical aspects but also spiritual ones, reflecting devotion to Allah through sincere intentions in accordance with religious teachings. This study provides a deeper understanding of the significance of dress ethics as part of a Muslim's identity in faith.

Mahram is an important issue in Islam because it can influence behavior, halal and haram. Furthermore, mahram is a wise decision of Allah SWT and also the perfection of this religion which regulates every aspect of life. So, it is important for us to know who is included in the list of mahrams and what their rights are. Furthermore, Mahram also touched on the issue of inter-tribal marriages. The question is whether this can be considered contrary to the existence of Mahram. This issue is still debated by many religious experts and many different sectarian groups have emerged and punished each other by prohibiting inter-tribal marriages. In short, the author emphasizes that this problem is not included in the daruriyyat but only in the hajiyyat category. In other words we can say that inter-tribal marriages are permitted in Islam.   

The background of this study focuses on the understanding of the concept of mahram in the context of increasingly complex modern life. Social, cultural, and technological changes are influencing how individuals understand and apply the values of mahram in their daily interactions. The aim of this research is to identify the challenges faced by society in understanding mahram and to offer practical solutions to address these issues. The research method employed is a qualitative approach, utilizing in-depth interviews and content analysis of various literature sources, as well as surveys conducted among the community. The collected data is analyzed to identify patterns and key issues related to the understanding of mahram. The results of the discussion indicate that the main challenges in understanding mahram in the modern era include a lack of consistent understanding, the influence of social media, and shifts in social norms. Proposed solutions include enhancing religious education, public awareness campaigns, and utilizing digital platforms to disseminate accurate information about mahram. This research is expected to contribute to society's efforts in strengthening the understanding of mahram that is relevant to the current context.

Mahārah kitābah is a skill in Arabic that requires skills and abilities to express ideas or all the contents of the mind in writing. In mahārah kitābah there are various problems in writing letters, including how to write Hijāiyah letters. This study aims to map students who are proficient in writing Hijāiyah letters and students who are less proficient in writing Hijāiyah letters, and find out what factors influence this. This research uses a qualitative-descriptive method. Data obtained through data were analyzed using 3 stages; Data Reduction, Data Presentation and Conclusion Drawing. Based on the results of observations on 55 children of MIS UMMI Lubuk Pakam, as many as 53 children with a percentage of 96.3% in very good criteria. In the excellent criteria, it shows that children can write single Hijāiyah letters from ا to ي. A total of 2 children with a percentage of 3.6% in the moderate criteria. In the sufficient criteria, it shows that children can write single Hijāiyah letters but the Hijāiyah letters are incomplete according to the specified number.

Marriage is a contract that contains the prohibition of something that was strictly forbidden before. This is a relationship between the opposite sex. Thus, sufficient understanding is needed regarding the conditions and pillars that must be fulfilled so that the marriage is carried out in accordance with religious provisions. In Indonesia, the family system—the implementation of which determines whether or not to marry—varies. From here the author is interested in studying mahram relationships that have been determined by religion. The aim of this research is to describe and classify who can marry and who cannot, based on the interpretation of the holy Koran. This research is library research, which is descriptive qualitative in nature by conducting a literature review related to the themes presented. The data is then analyzed and produces conclusions. The results of the research show that the family relationships implemented are in accordance with the provisions provided by the Shari'a. It is not permissible to marry only if it is customary and does not touch halal and haram within a religious framework, so that existing marriages are valid because they fulfill the requirements and are in harmony with each other religiously.