Islam Protects Women
Bandung is never truly silent. Its streets hold traces of footsteps, its lights record movement, and its corners keep stories. Yet, the city recently harboured a tale more sombre than usual. Two women fell victim to rape and robbery by the same perpetrator in the early hours of the morning. The incident took place in a public space that should have been safe, but had instead lost its guardianship.
This event not only leaves trauma for the victims but also poses a question for all of us: to what extent does this city genuinely protect its citizens?
This issue serves as a signal that must be read clearly. A city is not built merely with concrete and lights. It is built with a sense of security. When women still feel anxious walking in public spaces, a part of the system is not yet functioning fully.
Criminologists have previously stressed that street crime often arises due to weak surveillance and the suboptimal deterrent effect on perpetrators. This view indicates that security is not enough merely to be present; it must be felt tangibly.
Subsequently, we witness how public spaces evolve. Cities grow brighter. Technology becomes more sophisticated. Yet, a sense of safety does not always grow alongside these developments. Women must still devise strategies when leaving the house. They choose the time, the route, even the manner of walking. This is not merely caution. It is a form of adaptation to a space that is not yet entirely friendly.
Furthermore, various policies have been launched. Surveillance cameras have been installed. Officers have increased patrols. Safety applications have been introduced. All of this is important and deserves appreciation. However, facts on the ground show that these efforts have not been able to prevent incidents consistently. Similar cases continue to emerge with recurring patterns. This signals that the problem lies not only in the tools, but also in the foundational values governing social interaction.
Looking deeper, we need to see how society builds relationships. When the boundary between private and public space becomes blurred, the potential for violations increases. When respect for honour is no longer a shared consciousness, protection becomes weak.
In such a situation, women are often placed in a position demanding extra vigilance. They must rely on themselves amidst a system that does not yet fully protect them. Whereas, security is inherently a collective responsibility. It should not be burdened solely on the individual.
This reflection is important for rearranging our direction. Not to assign blame, but to improve our perspective. We need to see that security is not just about the presence of officers or technology. It is closely linked to the values that live within society.
The Islamic View
Islam views security as part of fundamental human needs. Scholars have formulated this in the concept of al-kulliyat al-khams, namely the protection of religion, life, intellect, honour, and property. Honour holds a significant position because it is directly related to human dignity, particularly that of women.
The Qur’an provides clear guidance. In Surah An-Nur verse 27, Allah commands that permission be sought before entering a private space. This rule maintains a firm boundary between personal and public domains. Then, Surah An-Nur verse 31 and Surah Al-Ahzab verse 59 regulate how women guard their modesty with appropriate attire. These rules are not merely symbolic, but function as tangible protection.
The Prophet Muhammad (PBUH) also stressed the importance of security in life. He said, ‘It is not lawful for a woman who believes in Allah and the Last Day to travel for a day and a night except with a mahram.’ This hadith shows that protection during mobility is a serious concern.
In another hadith, the Prophet Muhammad (PBUH) mentioned that a sense of security is part of a great blessing, equivalent to health and sufficient food. This confirms that security is not a supplement, but a basic necessity.
Furthermore, Islam presents a comprehensive approach through three main pillars. First, the formation of pious individuals. An individual with faithful consciousness will guard their behaviour. They do not transgress because they understand the established limits.
Second, the role of society. Islam encourages the creation of a mutually protective environment through enjoining good and forbidding evil. Society does not remain passive towards violations. It becomes part of the protection system.
Third, the role of the state. The state is tasked with enforcing the law justly and consistently. Sanctions are applied to provide a deterrent effect. Thus, crime can be prevented before it occurs.
When these three pillars operate together, protection is no longer reactive. It becomes an actively safeguarding system. Women no longer walk in anxiety, but in a genuine sense of security.
Conclusion
Ultimately, the city will always keep stories. However, we have the choice to determine the direction of those stories. The incident in Bandung serves as a reminder that a sense of security must never be considered a finished matter. It must be continuously improved.
This reflection is presented as a form of concern. It invites a review of the way we build our living spaces. When values, rules, and enforcement proceed in harmony, security ceases to be mere discourse.
West Java has a significant opportunity to create safer spaces for women. With a more holistic approach, that hope can be realised. The city becomes not just a place to live, but a space that truly guards every step of its inhabitants, even in the quietest of hours.