Based on the results of in-depth interviews with 20 students from various faculties at the State Islamic University of North Sumatra (UINSU), it was obtained that the majority of students already had a general understanding of the limits of the aurat. Broadly speaking, male students say that a man's awrah is between the navel and the knees, while female students say that the entire female body is awrah, except for the face and palms, as stated by Tania and Bunga.

However, most of the respondents were unable to mention the sharia evidence explicitly or completely. Only a handful of students are able to refer directly to Qur'anic verses such as QS. An-Nur: 31 or QS. Al-Ahzab: 59. On the contrary, most of the others answered that they did not know or did not memorize the verse. This shows that there is a gap between normative knowledge that is general and the ability to understand and refer to postulates in depth and specific.

The graph shows the distribution of students' ability to refer to verses of the Qur'an. A total of 6 students were able to mention the verses explicitly, while the other 14 students were unable to refer to the verses directly. This graph clarifies the disparity in the mastery of postulates among respondents

In practice, most students admitted that they had tried to apply the concept of sharia clothing, such as using loose and non-tight clothes, and covering the entire awrah. However, this implementation has not been entirely grounded by a strong theological consciousness, but rather by the influence of the campus and social environment (e.g., faculty regulations or peer encouragement).

This finding is in line with the study of Eliza and Purhasanah, which emphasized that literacy of the verses that regulate the aurat is an important prerequisite in forming sharia awareness. However, literacy does not only mean the ability to memorize verses, but also includes the ability to interpret and apply them contextually. Hidayah's research even highlights that the delivery of religious education at the university level is still dominated by a normative- textual approach and has not encouraged critical and reflective dialogue on the social reality of students.

Tafsir al-Misbah QS. An-Nur: 31, which is the main argument on this issue, emphasizes the obligation for Muslim women to maintain their gaze, cover their aurat with a veil over their chest, and maintain honor in social interactions [12]. However, the knowledge of this verse has not been completely grounded in the understanding of UINSU students. Harahap et al. (2023) show that a contextual approach to understanding verses like this is urgently needed, especially to answer the challenges of modern lifestyles and digital media penetration.

The importance of religious literacy in student life is also reinforced by Pajarianto [13] and Zubair [14] who emphasized that programs such as Baitul Arqam can help increase students' ethical awareness and moral values through strengthening Qur'anic principles. Unfortunately, if these programs are not supported by approaches that are relevant to the student's context, such as the influence of social media and popular culture, then their effectiveness in raising awareness of sharia dress becomes limited.

The findings of this study indicate that UINSU students' understanding of the concept of aurat is partial and tends not to be the deepest in terms of sharia postulates. This demonstrates the importance of building bridges between normative understanding and students' practical experiences, especially in increasingly complex social and digital contexts. In other words, religious literacy is not enough to stop at the mastery of the text, but must be developed as a reflective and contextual awareness.

According to [15], it is said that in the formation of behavior is influenced by several factors that come from within and outside the individual itself. Internal factors include knowledge, attitudes, intelligence, perception, emotions, and motivation. Meanwhile, external factors include the surrounding environment, socio-economic, and cultural. The use of social media has a significant impact on the understanding of Islamic teachings among the Muslim Generation in Urban Areas today. Social Media Influences religious behavior patterns, including religious content. In addition, social media plays a role in the formation of the Islamic identity of today's people in urban environments [16].

Scientifically, these findings enrich the discourse on religious literacy among Indonesian Islamic students, by emphasizing the need for an integrative approach in religious education. This is in line with the results of the study by Hamidah [17] and Ayu [18] who show that the understanding of aurat and the practice of sharia dress are highly dependent on educational background and exposure to religious values in various social spaces.

Practically, this research provides the basis for the development of educational programs in the campus environment that not only emphasize dress codes, but also foster students' deep understanding and critical awareness. This strategy can be realized through a combination of contextual interpretation studies of QS. An-Nur: 31, Islamic digital literacy training, and discussion forums that actively involve students. Thus, the results of this confirm the hypothesis that students' understanding of the awrah and sharia clothing is not the result of religious texts alone, but rather is the product of a complex interaction between religious education, social norms, and digital media. This marks the need to reformulate Islamic education strategies on campus, so that it is more adaptive to the dynamics of the current Muslim generation.

From the results of in-depth interviews conducted with UINSU students, it was revealed that there are significant dynamics in the application of sharia clothing in the cam

However, the implementation of these values is not entirely in accordance with the ideal sharia dress principle as stipulated in Islamic law. For example, Ridha stated that there are still inconsistencies in practice, such as not wearing socks for women which should be part of the total closure of aurat. Jihan even explicitly stated that he had not fully implemented sharia clothing. On the other hand, students like Mega realize that dressing in sharia does not necessarily reflect one's piety, but still considers that it is important to maintain modesty and self-image as Muslims. This phenomenon reflects the tension between the intention to practice Islamic teachings in dress and the daily reality of students who are affected by various factors such as comfort, trends, social pressure, and immature theological understanding.

In literature, the application of sharia clothing is closely associated with sharia maqashid, which is the main goal of Islamic sharia in maintaining one's honor, morality, and religious identity. One of the relevant purposes of maqashid is if al-'irdh (safeguarding honor), which directly underlies the ḥ ẓ necessity of dressing modestly and according to religious guidance. However, Yati [19] emphasizes that the meaning of maqashid cannot be done rigidly, but needs to be contextually internalized by Muslim individuals, especially among students who are in the phase of identity formation.

Sari points out that many students are in a dilemma between carrying out religious obligations and the desire to remain relevant in social dynamics, especially when it comes to fashion of dress. This results in a form of compromise in the practice of shari'a dressing that often only meets the symbolic, not the substantial, aspect. In many cases, students emphasize the polite and aesthetic aspects rather than the sharia postulate as a whole.

Furthermore, Kusnadi [20] noted that Islamic higher education institutions have adopted various forms of dress regulations that are in line with sharia values, with the aim of creating a conducive and civilized learning environment. However, the success of this regulation depends largely on how far students understand the values behind the rules. Peduho [21] and Nurhayati

[22] also emphasized the importance of integrating Islamic values in all aspects of campus life, including in the orientation of new students, religious activities, and campus organizational culture to encourage the comprehensive internalization of sharia values.

The dynamics of the application of sharia clothing among UINSU students confirm that the normative aspect of dressing is not always directly proportional to daily practice. This phenomenon reinforces previous findings that understanding the aurat and sharia of dressing requires the internalization of values, not just the fulfillment of formal rules. Therefore, an approach that prioritizes ethical and spiritual awareness based on sharia maqashid is very important in fostering student character.

Scientifically, these results reinforce the argument that religious practices in the campus environment are not linear processes that rely solely on institutional regulation, but are the result of complex interactions between understanding, social experience, and cultural and media contexts. In line with Fuadhah [23], the formation of Muslim student identity should be placed within a framework that thoroughly integrates religious values, social consciousness, and campus culture.

Practically, these results recommend strengthening sharia maqashid literacy in religious education on campus. Religious education is not enough to emphasize the prohibitions and obligations of dressing, but it must be able to explain the ethical values behind these teachings in a narrative and contextual manner. This approach is important to help students find the relevance of sharia clothing to their identities and aspirations as a generation of Muslims living in the modern era. By linking these results with previous results, it appears that students' theoretical understanding of the awrah has not been fully internalized in real actions, especially in the context of dressing. This strengthens the hypothesis that the understanding of the awrah and shari'a clothing is formed through the interaction between religious education, social pressure, and media influence, and is not enough to rely solely on normative texts.

The results of in-depth interviews with UINSU students show that social norms and peer influence play an important role in determining students' dress patterns. A number of respondents admitted that their decision to wear clothes, especially sharia clothes, was greatly influenced by the surrounding environment. Fahliza explicitly stated that she wore the hijab not on the basis of personal will, but because of environmental influence. This indicates that the dominant social norms in a particular campus or community are capable of shaping one's religious actions, even though they are not yet completely born from individual consciousness.

The same thing was also conveyed by Hanafi, who expressed his confusion in balancing fashion trends and the principle of sharia dress. This confusion reflects the social pressure that students often experience in trying to adjust to group standards. Rustam (FDK) as a male student also admitted that he was encouraged to look more fashionable when he saw his friends dressed like that. The description can be seen as follows:

This phenomenon shows that even though students already have basic knowledge of the aurat and shari'i clothing, its implementation is greatly influenced by external factors, especially community and peer pressure. Religious values, which should be individual and spiritual, in practice are actually a social response to the prevailing group norms.

The literature supports these findings by identifying peer groups as key sociological actors in the process of internalizing religious norms. Tawfiq & Ogle and Azwar emphasize that in the context of higher education, students tend to conform to the norms that prevail among their social groups rather than referring to sharia standards personally. This is especially relevant when in urban communities or modern campuses, where cultural and religious standards overlap.

In the context of social pressure, Omari [24] and Alsubaie [25] state that peer pressure can be a double-edged sword. On the one hand, it can encourage positive behaviors such as adherence to Islamic teachings. But on the other hand, it can also lead individuals to compromise on religious principles in order to gain social acceptance. This finding is in line with the results of interviews with students who admitted to being "confused" and "involved" in dressing matters, including in terms of sharia dress.

Burhan [26] and Ananda in a study of ethical consumption behavior show that peer influence is significant in clothing decisions and lifestyle consumption, including in the choice to dress according to Islamic values. This is reinforced by Gaya & Ahmad [27] who note that a person's religious commitment is often tested in social contexts, especially when group norms differ from personal internal values.

Practically, this hints at the need for a religious coaching strategy that is not only individual-oriented, but also pays attention to the social dynamics of students. For example, campuses can facilitate student communities that consistently support the Islamic lifestyle and foster solidarity in practicing sharia principles. This kind of strategy not only strengthens individual consciousness, but also forms a collective norm that is healthy and in harmony with the teachings of Islam [28].

This research also emphasizes the importance of building personal resilience in the face of social pressures. Religious education must be directed to equip students with critical and spiritual skills in assessing the influence of the environment on their decisions, including in terms of clothing. This is in line with the concept of maqāshid shari'ah which emphasizes not only formal obedience, but also ethical and spiritual awareness in every aspect of life, including dressing.

Linking these results to previous findings, it appears that social pressure is an important variable that explains why normative understanding and the intention to apply sharia principles often experience deviations in daily practice. Therefore, the success of fostering the value of shari'a dress depends not only on the individual, but also on the ability of the campus and community to create a social ecosystem that supports the collective internalization of Islamic values.

The results of interviews with students of the State Islamic University of North Sumatra (UINSU) show that social media has a significant influence in shaping their views and understanding of sharia clothing. Almost all respondents mentioned social media as the main channel in obtaining Islamic inspiration and information. Fahliza, for example, stated that the da'wah content he encountered on TikTok encouraged him to reflect more on the importance of wearing sharia clothing. Meanwhile, Jihan openly admitted that because he rarely participated in direct studies, he learned more from social media.

However, social media is also a source of dilemma. Some students like Rustam and Mega revealed that they have experienced confusion between following popular fashion trends while maintaining the principles of sharia clothing. This dilemma suggests that social media is an interactive space where religious values and modern aesthetic currents meet, compete, and negotiate in the consciousness of Muslim students.

The scientific literature reinforces the findings of the field by showing that social media has evolved into an arena of value contestation, especially in terms of religious visualization and modest fashion. Karakavak & Özbölük and Khushbakht criticized the tendency of religious content on social media to visually present "shari'i imagery" without the depth of meaning or clarity of the shari'i principles themselves. This kind of representation tends to focus on aesthetics rather than substantial values, so that it can cause ambiguity in students' understanding of the essence of sharia clothing.

On the contrary, Tawakalni sees great educational potential from the phenomenon of digital migration and modest fashion trends on social media. Hijrah content wrapped in a creative visual narrative is able to reach the young segment of urban Muslims who may have previously been difficult to reach by conventional da'wah approaches. This is reinforced by Shah & Ali [29] and Hassan & Ara [30], who state that social media enhances the religiosity of the younger generation by providing easier access to Islamic knowledge and strengthening social networks based on religious values.

This phenomenon is closely intertwined with the global modest fashion movement, where clothes that cover the aura are combined with personal style and modern trends [31] Muslim influencers play a big role in introducing clothing models that are stylish but still in accordance with sharia. Adara & Fadliyah [32] and AbdelAziz [33] show that the promotion of modest fashion through social media not only supports the education of shari'a values, but also shapes the awareness of Muslim consumers on the importance of maintaining identity in appearance.

These findings make it clear that social media is not just an information channel, but also a space for socializing values and forming religious identity. From a scientific perspective, this confirms that digital transformation cannot be ignored in studies on the religiosity and behavior of millennial Muslims. The presence of creative and modest fashion da'wah content on social media directly contributes to changes in students' attitudes and dress preferences, as identified in the findings of RD1 to RD3.

From a practical perspective, this phenomenon indicates the need for critical digital literacy in Islamic education. Students must be equipped with the ability to sort out authentic and educational social media content from content that only displays religiosity as a style. Islamic campuses such as UINSU need to initiate digital da'wah programs that not only display the ideal image of sharia clothing, but also instill a deep understanding of sharia maqashid in dressing, as suggested by Manzoor and Kavakci & Kraeplin [34].

The findings also highlight the importance of collaboration between academics, da'wah activists, and modest fashion industry players to create content that is not only visually appealing, but also theologically and ethically strong. By linking these results to the previous one, it appears that normative understanding, practical application, and social pressures are increasingly mediated by the presence of social media, which serves as a catalyst as well as an arena for value struggles. Social media must be recognized as the dominant force in shaping the religious consciousness of today's generation of Muslims. If managed wisely, it will become an effective da'wah instrument and form a campus culture that is not only fashionable, but also sharia and reflective.