Building a Sense of Security for Women
A nation is not judged solely by its ability to prosecute criminals. It is also judged by its capacity to provide a sense of security before a crime occurs. When women still live in the shadow of violence, the pertinent question is not merely how quickly cases are handled, but to what extent public policy has been able to prevent the emergence of new victims.
This question becomes relevant after the National Commission on Violence Against Women (Komnas Perempuan) released complaint data up to 30 June 2026. DKI Jakarta recorded 561 complaints, while West Java was in second place with 457 complaints. This figure places West Java as one of the regions with the highest reports of violence against women in Indonesia.
These figures should not be read merely as annual statistics. Behind every report is a woman who has lost her sense of security, a child who witnesses violence within their family, and a community facing a decline in the quality of social life. Therefore, the high number of complaints should serve as material for a collective evaluation of the effectiveness of women’s protection policy direction.
Herein lies the importance of a paradigm evaluation. As long as attention is directed more towards handling victims after violence occurs, the space to build a prevention system often does not receive adequate attention. In fact, women need protection that begins long before they become victims.
Social reality shows that violence against women is not born from a single cause. Family conflict, weak self-control, economic pressure, substance abuse, exposure to digital content that objectifies women, and the loosening of social bonds can all intertwine. All these factors form an environment vulnerable to the emergence of various forms of violence. Therefore, protection policy cannot be merely sectoral. It requires synergy between education, family, social services, security, and the moral development of society.
From an Islamic perspective, the protection of women is part of the mandate to safeguard the soul (hifzh an-nafs) and safeguard honour (hifzh al-’irdh), which are among the primary objectives of Sharia. Because of this, Islam not only pays attention to the resolution of cases but also builds various mechanisms aimed at preventing the emergence of crime.
Allah SWT says, ‘And do not approach unlawful sexual intercourse. Indeed, it is ever an abomination and an evil way.’ (QS. Al-Isra’ [17]: 32). The choice of the words ‘do not approach’ shows that Islam regulates not only the final act but also the various paths that can lead humans to moral and social decay. This value is then translated through the etiquette of social interaction, the obligation to lower the gaze, guard one’s modesty, and build interactions based on mutual respect.
Islam also places the family as the first foundation of protection. The Prophet Muhammad (PBUH) said, ‘The best of you are those who are best to their families, and I am the best among you to my family.’ (HR. At-Tirmidzi, No. 3895). This hadith shows that a man’s nobility is not measured by his power or position, but by the way he treats his family with affection, responsibility, and respect.
At the state level, Islam views the leader as the party responsible for the security of the community. The Prophet Muhammad (PBUH) said, ‘The Imam is a guardian and he is responsible for the people he leads.’ (HR Al-Bukhari No. 7138 and Muslim No. 1829). This hadith contains the message that the protection of women is part of the responsibility of governance.
In the literature of siyasa fiqh, this responsibility is realised through the provision of security, the fulfilment of the community’s basic needs, education that shapes character, the fair enforcement of law, and the creation of a social environment that safeguards human honour.
Syekh Taqiyuddin an-Nabhani in An-Nizham al-Ijtima’i fi al-Islam explains that Sharia pays great attention to the role of the family, the responsibility of men as providers, and the position of women as honoured figures who also have the right to participate in community life according to Sharia provisions.
Islamic history also provides an example of the importance of a leader’s presence in maintaining public security. Umar bin Al-Khaththab RA was known for often conducting direct supervision of the community’s condition at night to ensure no citizen was neglected or oppressed. This example shows that protection is not merely a normative concept, but a real responsibility that must be realised through policies that favour public safety.