Journal of Women Interdisciplinary Researches

Abstract In Islam, the preservation of family life holds great significance, to the extent that the Sacred Lawgiver has precisely defined the rights and duties of each spouse to ensure the well-being of the family. The legislator, likewise, has enacted various laws to safeguard the stability and continuity of the family, emphasizing the creation of a family-centered society and thestrengthening of family foundations based on religious teachings, with the family serving as a focal point in laws and regulations. Accordingly, based on the circumstances surrounding the issuance of narrations related to the application of the principle of prohibition of harm (la darar), certain criteria derived from hadiths can be identified as standards for determining harm in the family sphere. Any transgression of these criteria can lead to fundamental challenges within the family.The necessity of this study lies in the fact that during the processes of family formation, continuation, and dissolution, and in light of the contexts of narrations concerning the la darar principle, certain behaviors may constitute harm within the family. This necessitates a review of existing laws and the enactment of new legislation in this regard. From the perspective of dynamic jurisprudence and the influence of time and place on ijtihad, these issues can be reexamined with a fresh approach.Using a descriptive-analytical method, this study concludes that, based on the contexts of the narrations, a number of strong and logical criteria can be extracted from hadiths and narrations—such as the obligation to preserve the privacy and security of the family, prevention of moral or spiritual harm to family members, maintaining confidentiality within the family environment, avoiding financial deprivation of women or imposing financial burdens on them in exchange for agreeing to divorce, observing financial fairness among heirs, and ensuring the emotional and financial support of parents for children. These criteria can serve as the basis for new legal rulings and help prevent harmful behaviors within the family sphere.

Abstract One of the most significant dimensions of human existence is dignity and intrinsic worth. Human beings possess two types of dignity: inherent and acquired. The latter, acquired dignity, which is attained through faith and righteous deeds, serves as the foundation for achieving happiness and salvation. Undoubtedly, women’s enjoyment of human dignity is rooted in fundamental principles, including the spiritual dimension of their personality, their role in shaping humanity, their capacity to pursue knowledge and achieve human virtues, their faculty of reason and intellect, and the ultimate purpose of their creation. This study, conducted using a descriptive-analytical method, has yielded the following findings: Although the desire for beauty and variety is an innate inclination in human nature—manifested in women as an embodiment of beauty and grace bestowed upon them at creation—if this inclination is not channeled appropriately and leads to an excessive focus on emerging beauty practices, ultimately resulting in ostentation and self-display, it produces nothing but the degradation of a woman’s character, neglect of the purpose of creation, and hindrance of moral and spiritual growth. Such outcomes stand in contradiction to the dignity and status of women. Based on the rational principle that "preventing potential harm is obligatory," these practices must be avoided.