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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.