The Impact of Education and Islamic Microfinance as an Economic
Empowerment for Women in Poverty: A New Paradigm
Aas Nurasyiah, Suci Aprilliani Utami, Rida Rosida, Aneu Cakhyaneu, and Neni Sri Wulandari
Departement Islamic Economics and Finance, Universitas Pendidikan Indonesia, Bandung, Indonesia
Keywords: Education, Islamic Microfinance, and Economic Empowerment.
Abstract: Among the poor, women are relatively vulnerable and extremely live below the poverty line in the developing
countries. Indonesia as a developing country has demographic characteristics indicated by the percentage of
Household Heads, poor women level has increased from 2012 to 2015. This research would like to reveal a
new paradigm from a concept of poor women empowerment using the Islamic principles. In the concept of
Cumulative Women Empowerment Index said that the women's empowerment influenced by level of
education, access towards the media, cultural and social norms within the society, participation level on labour
and household as well the Islamic values. In addition using the Grameen Bank Model, Muhammad Yunus has
proven that by giving access towards a micro financing for women has effectively helped in empowering the
poor. This research conducted by housewives to get the micro financing access from BMT ITQAN, Bandung,
using the purposive sampling. The samples for this research are taken from 350 respondents. Using the
interview method, the data collection is taken. The multiple linear regressions is used for the data analysis. It
is concluded that the education level has influenced the economic empowerment of poor women, but Islamic
microfinance is not.
1 INTRODUCTION
Among the poor, women are vulnerable and the
majority live in poverty in developing countries
(Todaro, 2011: 292). Indonesia as one of the
developing countries has demographic characteristics
in 2012-2014 which shows that the percentage of
head of household (KRT) of poor women has
increased to 14,20% (2014) from 13,39% (2012),
(BPS, 2016). Women become Head of Household
(KRT) because men who become head of household
have not able to run its role again. Causes include
death, separation, or unemployment. Poverty is
closely related to women as head of household
because as head of household, a woman has a double
responsibility, that is taking care of housework and
fulfilling the life necessity of all household member
by working.
Some of the options made by women from poor
families who work, among them are: First, women
who choose to work as Female Labor (TKW) abroad.
The problems that are often faced by TKW Indonesia
are unilateral layoffs, troubled employers, labor-
related illness, ill-treatment and sexual harassment
(BP2NTKI, 2014). Second choice, the poor woman
who choose to work as factory worker (industry) in
the country. The problem is that the net income
received by women is much lower than that of men.
Among the contributing factors are the
marginalization of work, the subordinate position of
women in social and culture, the stereotype of women
and the low level of women's education (Khotimah,
2009). The lower level of education women have can
be shown by illiterate figures. Up to 2015, the female
illiteracy rate (5.95%) is still much higher or about
twice that of men (2.61%).
The last option, which is women who choose to
try their own with entrepreneurship or trade. The
problem is the difficulty in gaining access to capital,
so often stuck in loan money lenders (Loan sharks).
Several studies in Latin America and Asia conclude
that if women can get credit in carrying out their
informal sector business, then the rate of return or
repayment of credit is equal to or exceed the rate of
repayment of male credit. (Todaro, 2011: 412).
Women's much better track record than men in credit
repayments does not cause them to get credit
opportunities, as most financial institutions will
channel credit only to the formal sector, so women
who generally do business in the informal sector can
Nurasyiah, A., Utami, S., Rosida, R., Cakhyaneu, A. and Wulandari, N.
The Impact of Education and Islamic Microfinance as an Economic Empowerment for Women in Poverty: A New Paradigm.
In Proceedings of the 2nd International Conference on Economic Education and Entrepreneurship (ICEEE 2017), pages 17-23
ISBN: 978-989-758-308-7
Copyright © 2017 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
17

not get loans, although The loan amount is relatively
small.
The concept of women's empowerment is defined
as "gender empowerment" which is often interpreted
differently by each author. However, the key word is
the ability of a woman to manage her life. The process
of empowering women is done by improving its
ability to manage or manage its life by providing
access to education, access to formal employment,
access to entrepreneurship, access to finance, and
control of fertility. (Center for Economic and
Business Research, 2008).
Economic empowerment of poor women can be
done through three forms of intervention, namely
micro-finance, education and law (Center for
Economic and Business Research, 2008). A
combination of education and microfinance is needed
to address the problem of poverty (Hadi, et al, 2015).
Empowerment of poor women is influenced by
education, access to media, socio-cultural norms in
society, the level of women's participation in work
and households and their knowledge of Islamic values
(Chaudhry & Nosheen, 2009). Projects that enhance
women's role in economic activity will have a
positive impact on family welfare and women's
empowerment will reduce poverty levels (Khan &
Bibi, 2011).
Among the Islamic institutions actively involved
in the poor empowerment program are Baitul Maal
Wat Tamwil (BMT) as the embodiment of the Islamic
microfinance concept. According to Ridwan (2004),
BMT is an institution that is not only business
oriented but also social. In fact, BMT has been able
to empower the community of most members of
mothers through syariah-based micro financing that
is much needed by the community at the level of root
graas. Based on some research results, such as Abdur
Rohman (2007) and Yuniar (2015) concluded that
BMT can be an institution that plays a role in reducing
the poverty level of members and communities
involved in it.
In addition, education level becomes anather
factor that influence the empowerment of women
according to the research of Haque et.all (2011);
Gholipur et.all (2010); Tripathi (2010); Rahman and
Ayub Ali (2013). On the other hand, Kabeer et.all
(2011); Chouhury and farhana Nosheen (2009);
Swain and fan Yang Wallentin (2008); as well
Suminah (2014) viewed tha the education has no
influence on it.
Interestingly, Islamic Microfinance is said to have
significant impact on women empowerment
according to Khan and Zainab Bibi (2011); Maika
and Eddy Kiswanto (2007); Paul Kato (2013);
Rehman, et.all (2015).
On contrary, Bayulgen (2015) and Khan (2013)
concluded that Islamic Microfinance have no
significant impact on the women empowerment.
Thus, this study aims to describe how Islamic
education and microfinance role in empowering
women from poor families.
2 LITERATURE REVIEW
One other development economist who pays attention
to women illustration in poverty alleviation program
is Amartya Sen. In his theory of Entitlement and
Poverty, Amartya Sen (1999) reveals that a set of
basic needs, such as food, clothing, housing, health
care and the protection of human rights coupled with
a set of ethical values will reduce poverty in women.
Within the OP1P2 region the value aa is below the
curve of the curve, it indicates an area where women
are unable to meet their basic needs and cause
starvation to poor women. The optimal point is a * as
the optimal value of the set of rights women should
have. The value is above OP1P2 area, because
besides the right to fulfill its basic needs, poverty
alleviation program for women must be added with
ethical value.
Feministation of poverty as a term used to
describe the misfortune of society because of class,
racial, and gender relationships based on access to
resources and opportunities defined in women does
not gain equal access to resources and opportunities.
In addition, he argues that the problem of women's
poverty is due to gender in social, economic and
political issues. Thus, according to him, if access to
these resources and educational opportunities is given
equally between men and women, then access to
welfare increases (Kohler, 2001). Women's
helplessness is caused by their illiteracy, lack of
awareness, low knowledge and skills and confidence
they have (Parveen, 2007). Factors that will affect
women's perspective on her function, other than
religion are social status, personality, residence
(village / city), and family culture (White, 2010).
The phenomenal thinking in modern economic
development theory is the idea of Muhammad Yunus
taking a different path, his great thought again
revealing that poverty alleviation would be more
effectively initiated by women (Wahid, 2014).
Grameen Bank as a manifestation of Muhammad
Yunus's manifestation of development in Bangladesh
and the world in general is much different from that
of conventional banks. It is these principles that can
ICEEE 2017 - 2nd International Conference on Economic Education and Entrepreneurship
18

then exclude the poor from structural
poverty/structural pitfalls. First, Grameen lends on
micro-scale, so that the poorest people can reach this
credit. Second, the main principle adopted by
Grameen Bank is "trust". Grameen assumes that
every borrower is trustworthy, there is no need for
any legal instrument between the debtor and the
creditor. With such trust, Grameen also does not
impose any collateral for the debtor (Yunus and Allan
Jolis, 2007).
In practice, Gramen Bank, pioneered by
Muhammad Yunus in Bangladesh, is not a sharia
financial institution that still uses interest instruments
in providing financing to the poor. There is, therefore,
a deep concern of conventional microfinance
practices from an Islamic perspective, as Wilson
(2007) points out, extending the materialism and
consumerism of rural communities and urban slums
that undermine social cohesion by increasing long-
term false hopes and frustrations. Ahmed (2002)
notes some of the differences that differentiate
conventional microfinance from Islamic
microfinance. Conventional microfinance and
Islamic microfinance can mobilize external funds and
customer savings as a source of funds. However,
Islamic microfinance can also take advantage of
Islamic practices such as zakat and waqf as their
source of funding for funding. For financing models,
conventional microfinance is interest-based while
Islamic microfinance should eliminate interest and
use the revenue share in its operations. Islamic
microfinance can also maximize social services by
using zakat to meet basic needs and increase the
participation of the poor.
The point of view of the role or position of
women in the economy differs between conventional
(western) thinking and Islamic thought. In western
countries, a career woman is considered a necessity,
so the following demands arise (Syahatah, 1998:
125).
1. Restricting working women means limiting
women's freedom and reducing the nature of its
existence.
2. Prohibiting women from working is no longer
appropriate to the progress of time and
modernization
3. Prohibiting working women means spaying
potential human resources.
4. The invitation of religious leaders to allow
women to return to their homes is a setback.
5. Women should be able to work even when the
environmental conditions are harsh and not in
accordance with their nature.
In Islam, the natural task of women's work is to
care for the household, to be a wife, to be the mother
of her children, and to be a teacher, organizer, and
housekeeper. Woman is the leader of her household,
and she will be held accountable for her leadership.
This is described in the Qur'anic verse: "And you
shall remain in your house ..." (Al-Ahzab: 33).
Besides that, Rasullulah SAW once said: "No
believer pleads anything that is beneficial to him after
the piety is better than the sholehah's wife, the
obedient wife when commanded, pleasant when seen,
doing good when swearing, and being able to take
care of himself and nurture Treasure when the
husband is not at home.
However, based on these fatwas Islam does not
prohibit women from working. But the most
important thing is the decision to work to qualify or
in accordance with circumstances that allow him to
work. These circumstances are: 1) The family
requires the cost of fulfillment of primary and
secondary needs, when the husband is dead or sick, or
his income decreases. This is illustrated in Surah Al-
Qasas: 23-25 on the story of Prophet Moses and the
daughters of the Prophet Syu "disgrace is an example
for such circumstances, and 2) Islamic societies need
women's skilled hands for jobs in accordance with
nature Femininity and not men's special occupation.
The goal of women's empowerment that develops
in the conventional or development economics
perspective that studies women's backwardness in
developing countries is often linked to gender issues
or feminism demanding unlimited freedom of
women. In addition, the socio-economic
empowerment of women is only identified with the
mastery of material from women. Here are Goals of
Women's Empowerment that exist in the
conventional development economy, among which
are as follows: GDI (1995) with indicators of health,
education and living standards; GEM (1995) with
indicators of political, economic and resource
participation; And GII (2010) with indicators of
reproductive health, educational empowerment and
participation in labor markets.
As for some indicators that have been built by
previous researchers in confirming the dimensions
that are used as keywords in empowering women
poor that are more comprehensive and
multidimensional, including the Women
Empowerment Index consisting of Economic
Decision Making (who spend money, the Buying
house, buying daily necessities, Household Decision
Making (health care, child health, cooking, family
planning), Freedom of Movement, going out on your
own, going to a hospital, Etc. The scoring is similar
The Impact of Education and Islamic Microfinance as an Economic Empowerment for Women in Poverty: A New Paradigm
19

to that used by Human Development Index (Haque,
et.al, 2011)
Chaudhry & Nosheen (2012) explains that
women's empowerment is influenced by education,
access to media, socio-cultural norms in society, the
level of women's participation in work and
households. Another important and interesting thing
(Chaudhry & Nosheen, 2012) concludes that what
will affect the empowerment of Muslim women is the
Islamic knowledge which later became part of the
Women Empowerment Index.
3 METHODS
The research method used in this study using a
quantitative approach with OLS regression analysis.
OLS regression is used to determine the effect of
Islamic education and micro finance on economic
empowerment of poor women.
The alternative hypothesis proposed in this study,
as follows:
1. There is an influence of education on economic
empowerment of poor women
2. There is an influence of Islamic microfinance on
economic empowerment of poor women
Population in this study are women who are
housewives and become members of the
empowerment of BMT ITQAN. BMT ITQAN is one
of BMT located in the city of Bandung with asset
value and the largest number of empowerment
members. Sampling technique using purposive
sampling based on predetermined goals and criteria,
ie housewives who have micro business. Gain access
to microfinance sharia from BMT ITQAN. The
number of respondents is 350 people. Data collection
techniques conducted using questionnaire research
instrument as a guide in conducting interviews
directly to respondents.
4 RESULTS AND DISCUSSION
4.1 Results
With the help of SPSS 22.00 software, the following
research results are shown to examine the influence
and significance of Islamic education and
microfinance variables on economic empowerment
of poor women. Education as an independent variable
is indicated by the level of formal, informal (course /
training) education and religious education. Islamic
microfinance variables are indicated by a number of
Islamic microfinance obtained by members of the
empowerment of BMTs. The economic
empowerment of women in this study is indicated by
the involvement of women as housewives in every
decision and economic activity. Overall model testing
can be seen in ANOVA table with significance 0.000.
The results of further research indicate that
partially only significant variables of education
influence. This can be seen from the value of t-
arithmetic & gt; T-table and its significance value is
less than 0.005. Thus, the hypothesis proposed in this
study (Ha) which states education affects the
economic employability of women is acceptable.
Another variable is Islamic microfinance (IMF)
whose significance value is greater than 0.005 (0.768)
indicates that the proposed hypothesis (Ha) which
states that Islamic microfinance affects women's
economic employability is unacceptable. . In
addition, based on Summary Model table in SPSS
output it is known that the influence value of
educational variable and Islamic microfinance is
5.4%. This value is relatively small considering only
significant education is influential and many factors
outside the model affect the economic empowerment
of poor women.
4.2 Discussion
4.2.1 Education and Economic
Empowerment
Education is an important factor that will determine
women's empowerment. The logic is that when
women get a good education, women will feel more
confident with their potential, so as to actualize its
potential in family life and society. This is expressed
by Parveen (2007) which explains that women's
helplessness is caused by their illiteracy, lack of
awareness, low knowledge and skills and confidence
they have. Therefore, indices of empowerment built
by various institutions or researchers in explaining the
objectives of women's empowerment are never
independent of indicators of women's participation in
education.
According to Gholipour, et.all (2010) education
and work participation have a very important role in
improving women's empowerment. When compared
between work participation and education, education
has a more significant influence on women's
empowerment. Furthermore, according to him, the
formal higher education obtained by women will be
very meaningful to devote himself to the family and
society. Not for his personal interests. In addition,
education is a powerful tool for obtaining new values
ICEEE 2017 - 2nd International Conference on Economic Education and Entrepreneurship
20

that will improve the relationship of women with
other humans in the surrounding environment. The
results of Haque, et.all (2011) concluded that women
who obtain higher education will have high
empowerment in making economic and family
decisions.
Furthermore, Suminah, et.all (2014) concludes
that education is a significant determinant of women's
empowerment, but the significant education is formal
education, whereas informal education in the form of
training / courses has no significant effect. This is
because formal education makes the women of poor
families more confident in taking every decision and
building cooperation with other parties. Conversely,
the training / courses that run so far focus more on
honing skills that are generally easy to have women
from poor families. However, most of them are
relatively very scared when going to access capital
aid for fear of not being able to return.
The results of this study conclude that education
has a significant positive effect on the economic
empowerment of women. Previous studies which
give the same conclusion, namely Haque, et.all
(2011); Gholipour et.all (2010); Tripathi (2010);
Rahman and Ayub Ali (2013). The indicator of the
educational variables in this study, in addition to
formal education and training is religious education.
This is to know the influence of religious education
that will result in Islamic knowledge of Islamic
women's empowerment. This indicator of religious
education is still rarely studied in previous studies,
although this indicator is enough to determine the
level of women's empowerment (Choudhury and
Farhana Nosheen, 2009).
4.2.2 Islamic Microfinance and Economic
Empowerment the Islamic microfinance model run
by BMT is part of a structured and systematic
empowerment program in fostering the poor or
underdeveloped through various activities in order to
gain a better life. Empowerment programs are
considered to be an effective way for governments /
NGOs or others to alleviate poverty. The
independence built by women as a result of the
empowerment program causes women to be more
empowered to participate in every family, economic,
mobility and political decision. Several previous
studies which concluded that empowerment
programs positively and significantly influence
women's empowerment are Khan and Zainab Bibi
(2011); Maika and Eddy Kiswanto (2007); Paul Kato
(2013); Rehman, et.all (2015).
This study concludes that Islamic microfinance
has no positive and significant effect on women's
empowerment. Islamic microfinance as measured by
the amount of aid funds obtained is not in line with
the empowerment of the woman. The conclusions of
this study are supported by Bayulgen's (2015) study
that examines the relationship of microcredit
programs and women's political empowerment in
Pakistan. According to him, access to microfinance
given to women in poor families only improves their
socio-economic status, while women's empowerment
to express opinions in the family and play an active
role in economic and political decisions in society
remains low.
Other research conducted by Khan (2013)
concluded that Islamic microfinance programs
undertaken to alleviate poverty only improve the
economic life of the family, while the position of
women in the family and society is still low.
Evidenced by the still occurrence of violence,
exploitation and discrimination in women from poor
families. The underlying factor is the patriarchal
culture that is still widely embraced by most people
and often positions in a low position.
The author considers that the empowerment
program in the form of access to Islamic microfinance
which is only oriented to the provision of this capital
becomes less sustainable in the long term. The
empowerment program has not yet considered the
aspects that women need to have capabilities that are
more suited to their social and economic functions in
their families and communities.
5 CONCLUSIONS
Education has a significant effect on the economic
empowerment of women. Women with higher levels
of formal education, getting more courses / training
and better religious education have a higher economic
empowerment of women as well. Better education
level will make women more confident and confident
of the potential they have and able to have a better
social / social relationships as well. Islamic
microfinance has no significant effect on the
economic empowerment of women, the
implementation of Islamic microfinance program is
still much oriented to the provision of business capital
assistance less attention to the character building of
the woman. In addition, women from poor families
who became respondents in this study have a weak
character as reflected in the level of confidence,
mental and courage are still weak. Formation of this
character takes a long time, while the participation of
The Impact of Education and Islamic Microfinance as an Economic Empowerment for Women in Poverty: A New Paradigm
21

members (women) in Islamic Microfinance program
is still not too long. The recommendation of this
research is the need of Islamic microfinance program
accompanied by business mentoring and mental
spiritual coaching by involving practitioners and
academics (students), santri and religious leaders in
the implementation of empowerment program.
Further research may include other research variables
that have not been included in this research model and
are considered to have an effect on women's
empowerment and family poverty reduction, such as
the number of family members, access to information,
self-confidence (psychological factors), health and so
on.
REFERENCES
Abdul Rahman, A. R. 2007. Islamic Microfinance: A
Missing Component in Islamic Banking. Kyoto Bulletin
of Islamic Area Studies, 1-2, 38–53. Retrieved from
http://www.microfinancegateway.org/gm/ document-
1.9.50560/Islamic Microfinance.pdf
Ahmed, H. 2002, ‘‘Financing micro enterprises: an
analytical study of Islamic microfinance institutions’’,
Journal of Islamic Economic Studies, Vol. 9 No. 2,
Islamic Research and Training Institute, Islamic
Development Bank, Jedah.
Bayulgen, Oksan. 2015. Microcredit and Political
Empowerment in Azerbaijan and Kazakhstan.
International Journal of Development Issues. Vol. 14
No. 2, 2015. Pp. 130 – 148. DOI 10.1108/IJDI-01-
2015-0002.
Centre for Economic and Business Research. 2008.
Economic Empowerment of Women. Porceleanshaven :
Frederisberg
Chaudhry, I.S. and Nosheen, F., 2009. The determinants of
women empowerment in Southern Punjab (Pakistan):
An empirical analysis. European Journal of Social
Sciences, 10(2), pp.216–229.
Data Sosial dan Kependudukan Tahun 2016. Karakteristik
Rumah Tangga Miskin di Indonesia Tahun 2010 –
2014. Diakses melalui www.bps.go.id
Data Sosial dan Kependudukan Tahun 2016. Persentase
Penduduk Berumur 10 Tahun Ke atas yang Buta Huruf
Menurut Jenis Kelamin di Indonesia Tahun 2011-2015.
Diakses melalui www.bps.go.id
Gholipour, Aryan, Ashraf Rahiminian, Azam Mirzamani
dan Mona Zehtabi. 2010. IMPACT Model of Women’s
Empowerment. International Business Research.
Volume 3 No. 1. Page: 57 -65.
Hadi, Wahyudin, Ardiwinata, and Abdu. 2015. Education
and microfinance: an alternative approach to the
empowerment of the poor people in Indonesia.
SpringerPlus, 4(1), p.244. Available at:
http://www.springerplus.com/content/4/1/244.
Haque, Md. T.M.Islam, I.Tareque, G.M. 2011. Women
Empowerment or Autonomy : A Comparative View in
Bangladesh Context. Bangladesh e-Journal of
Sociology, 8(2), pp.17–30.
Kohler, J. 2001. Women and poverty : The South African
experience. Journal of International Women’s Studies,
3(1), 41–53.
Khan, A.R. and Bibi, Z., 2011. Women’s Socio-Economic
Empowerment through Participatory Approach: A
Critical Assessment. Pakistan Economic and Social
Review, 49(1), pp.133–148.
Khan, Sajid. 2013. Women Empowerment through Poverty
Allaviation: A Social – Cultural and Political-
Economic Assesment of Conditions in Pakistan.
European Journal of Business, Economics and
Accountancy. Vol. 1, No. 1, 2013: page 25-52
Khotimah, Khusnul. 2009. Diskriminasi Gender Terhadap
Perempuan dalam Sektor Pekerjaan. Jurnal YIN YANG
Vol 4, No 1 (2009): Pusat Studi Gender STAIN
Purwokerto.
Maika, Amelia dan Eddy Kiswanto. 2007. Pemberdayaan
Perempuan Miskin Pada Usaha Kecil di Pedesaan
Melalui Layanan Lembaga Keuangan Mikro. Jurnal
Populasi. 18 (1)- 2007. ISSN: 0853-0262.
Paul Kato, Mushumbussi, Jan Kratzer. Empowering
Women through Microfinance: Evidence from
Tanzania. ACRN Journal of Entrepreneurship
Perspectives. Vol. 2, Issue 1, p. 31-59, Feb. 2013. ISSN
2224-9729.
Parveen, S. 2007. Gender awareness of rural women in
Bangladesh. Journal of International Women’s Studies,
9(November), 253–270.
Pusat dan Data Informasi Ketenagakerjaan. 2014.
Penempatan Tenaga kerja Luar Negeri. Jakarta:
BP2NPTKI Kementerian Tenaga Kerja dan
Transmigrasi
Rahman, Mustafizur dan Ayub Ali. 2013. Women and
Poverty. Dhaka- Bangladesh: Unnayan Oneshan
Unnivators. Centre for Research and Action on
Development.
Rehman, Huma, et.al. 2015. Role of Microfinance
Institutions in Women Empowerment: A Case Study of
Akhuwat, Pakistan. South Asian Studies A Research
Journal of South Asian Studies. Vol. 30, No.1, January
– June 2015, pp. 107 – 125.
Ridwan, Muhmmad. 2005. Manajemen Baitul Maal Wat
Tamwil (BMT). Yogyakarta: UII Press.
Sen, Amartya. 1999. Poverty and Famines an Essay on
Entitlement and Deprivation. New York: Oxpord
University Press
Suminah, Sunaru Samsi Hariadi, Sri Widodo, Sri Peni
Wastutiningsih. 2014. Pengaruh Karakteristik
Sosiodemografi Terhadap Self Efficacy Perempuan
Keluarga Miskin dalam Melaksanakan Usaha Ekonomi
Produktif di Surakarta. SEPA: Vol. 10 No. 2 Februari
2014: 275 – 285. ISSN: 1829 – 9946.
Syahatah, Husen. 1998. Ekonomi Rumah Tangga Muslim.
Terjemahan Iqtishadil baitil muslim fi dau'isy
syari'atil-islamiyah. Jakarta: Gema Insani Press
Todaro. M.P & Stephen C. Smith. 2011. Ekonomi
Pembangunan Edisi kesebelas. Jakarta: Erlangga
ICEEE 2017 - 2nd International Conference on Economic Education and Entrepreneurship
22

Tripathi, Tulika. 2011. Women’s Empowerment: Concept
and Empirical Evidence from India. Papar
dipresentasikan pada Delhi School of Economic,
Desember : 10-13.
Wahid, Nusron. 2014. Keuangan Inklusif Membongkar
Hegemoni Keuangan. Jakarta: Kepustakaan Populer
Gramedia.
White, S. C. 2010. Domains of contestation: Women’s
empowerment and Islam in Bangladesh. Women’s
Studies International Forum, 33(4), 334–344.
http://doi.org/10.1016/j.wsif.2010.02.007
Wilson, R. 2007, ‘‘Making development assistance
sustainable through Islamic microfinance’’, IIUM
International Conference on Islamic Banking and
Finance, Kuala Lumpur.
Yuniar, G. N. 2015. Development of MSMEs (Micro, Small
and Medium Enterprises) by Baitul Maal Wat Tamwil
(BMT) as an Instrument for Poverty Reduction, 3(2),
41–44. http://doi.org/10.13189/aeb.2015.030201
Yunus, Muhammad & Alan Jollis. 2007. Bank untuk Kaum
Miskin. Terjemahan Irfan Nasution. Cetakan Pertama.
Jakarta: PT. Buku Kita
The Impact of Education and Islamic Microfinance as an Economic Empowerment for Women in Poverty: A New Paradigm
23