Constructing Women Empowerment Index Based on the Islamic
Paradigm
Aas Nurasyiahand Risa Sari Pertiwi
Islamic Economics and Finance Study Program, Universitas Pendidikan Indonesia, Bandung, Indonesia
Keywords: Women empowering, Islamic paradigm.
Abstract: Indonesia women's empowerment level positions when compared to other Southeast Asian countries are at
the lowest position as measured by the Gender Inequality Index (GII). Basically, socio-economic factors can
cause women's empowerment in Indonesia in low level. There is a difference of view in reviewing the growing
empowerment of women within the paradigm of conventional and Islamic. In the conventional paradigm,
women empowerment often linked gender issues or feminism that demands freedom without limits and
oriented to mastery of the material. While in Islamic paradigm, male and female Muslims have the duty and
the same opportunity to obtain mercy from God. However, the empowerment of women in Islam should not
be denied its main nature as a female. This research aims to construct an index of women's empowerment in
accordance with Islamic principles. This study uses modification of the Women Empowerment Index (WEI)
and Cumulative Women Empowermet Index (CEMP) as underlying index. In this study, Islamic Women
Empowerment Index (IWEI) using four indicators, i.e. Family Decision Making Index (FDMI), Economic
Decision Index (EDI), Physical Movement Decision Index (PMDI) and Political Autonomy Index (PAI). The
population in this research is the housewife who is being mustahik zakat in Misykat DPU DT. Technique
sample with purpossive sampling, the samples are obtained by the number of respondents as many as 100
people. The result shows that is the size of empowerment in the family (FDMI) and Economics (EDI) have a
high score. While the two other indicators, i.e. physical mobility and political participation have a score by
medium catgory. The implication of this research is that it is needed an index women empowerment which
pays attention to the principles of the religion and attempts to improve the empowerment of women in social
and economics based on Islamic principles.
1 INTRODUCTION
One of the programs of The 8 Millennium
Development Goals of the UNITED NATIONS and
UNDP, that promote gender equality and empower
women. As one of the indicators used to measure the
presence of gaps between women and men in the
various areas of development that is using the Gender
Inequality Index (GII). GII is defined as the
risk/opportunity of women to be or achieve a certain
status/position compared with men. GII measuring
inequality gender in three aspects, namely
reproductive health as measured by the ratio of
maternal mortality and the number of teens who give
birth; empowerment is measured by the proportion of
Parliament seats occupied by women and
comparative education accomplished men and
women; as well as economic status is measured from
the work participation of men and women aged 15
years and more (Human Development Report, UNDP
2015).
Until recently the measurement performed on the
new GII 155 countries. Indonesia's achievements in
terms of the empowerment of women as measured
using the Gender Inequality Index (GII) as compared
to other countries in Southeast Asia can be seen in
Table 1. Based on the data in Table 1., it can be noted
that in the year 2014, Indonesia has a value of GII in
the last ranking compared to other Southeast Asian
countries. The value of the size of the GII as
indicators of health, education and empowerment
against the job market gained by women compared to
men. Thus, the value of the GII can be concluded that
in general the women Indonesia is still much socially
underdeveloped economy compared to other women
in other Southeast Asian countries.
60
Nurasyiah, A. and Pratami, Y.
Constructing Women Empowerment Index Based on the Islamic Paradigm.
In Proceedings of the 1st International Conference on Islamic Economics, Business, and Philanthropy (ICIEBP 2017) - Transforming Islamic Economy and Societies, pages 60-66
ISBN: 978-989-758-315-5
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

Table 1: Comparison of the Gender Inequality Index
Indonesia and other Southeast Asian countries.
No.
Countries
Value of
GII
Rank in the
World
1.
Indonesia
0,494
110
2.
Malaysia
0,209
42
3.
Singapura
0,088
13
4.
Thailand
0,380
76
5.
Vietnam
0,308
60
6.
Myanmar
0,437
80
7.
Kamboja
0,477
104
8.
Filiphina
0,420
89
Source: Human Development Report (UNDP, 2015).
The concept of empowerment of women is
defined as "gender empowerment" are often
interpreted differently by each author. However, that
being said the key is the ability of a woman to
organize his life. In the process of empowering
women is done by improving its ability to organize or
manage their lives by way of providing access to
education, access to formal employment
opportunities, access to entrepreneurship, access to
finance, and the control of fertility (Center for
Economic and Business Research, 2008).
Empowering poor women is considered not only
because of human rights issues, but also because of
its potential to increase well-being. Empowerment of
poor women aims to improve its status which is very
important for the realization of economic potential
and development in the community that will create
sustainable development (Chaudhry & Nosheen,
2009).
Here are some reasons to suggest that women's
economic empowerment program will support
growth in poor countries, that the bargaining position
of women's income and higher will increase
investment to education, child health and nutrition,
which have an impact on long-term economic growth.
In India, GDP increased by 8%, if the ratio of men
and women working increased by 10%. Total
agricultural output in Africa increased to 20%, if
women had access to agricultural inputs equal to men.
At the time of small business ownership by women
increased to 38% in Africa, Asia, Eastern Europe and
Latin America, economic growth increased and
directly impact job creation and decreasing poverty
(GENDERNET, 2012).
Based on some of the results of earlier research
concluded that economic factors and behavior change
is very significant in empowering poor women, while
political participation does not significantly
contribute to terhdap empowerment Women
(Wallentin, 2008). Formal education on poor women
have an impact on the increasing empowerment of
women which will then improve the well-being of
families and communities (Zehtabi, 2010). The
woman's age, place of residence, education, religion,
communications media impact on the empowerment
of women (Haque, et.al, 2011).
In the concept of economic development Islam,
whence are dimension, the Caliph and justice is
fundamental in economic development (Chapra,
1993). As a basic rule is a Qur'an and sunnah which
became the main source of reference. Based on these
sources, it can be noted that Islam as a religion that is
perfect has explained and determine the basis for
addressing the issue of women living in poverty
through empowerment programs. In general the
Quran has explained that male and female Muslims
are each as a protector and friend to the other. Both
also have duties and the same opportunity to obtain
the grace of God, as God said in surat At-Tawba (9)
paragraph 71.
Islam came to glorify women, when there is no
place else in the world to lift the dignity and the
dignity of women (Qardhawi, 2014:8). With regard to
women working, in Islam working is a right for both
men and women. Even Islam encourage men and
women to work and try, if he wants to do in spending
his wealth in the way of God. As a religion which is
believed to give protection to all walks of life, then
never abandon Islamic party women in the areas of
jobs, work in the realm of domestic and public.
Women workers have the right to be met by the
insurer's liability, whether companies or employers.
When the fulfillment of the rights of workers or
workers, means has put human beings as human
beings and dignity intact (Khotimah, 2009).
The Islamic legal tradition have removed that
violate women's rights of ownership, inheritance, and
all the things that become barriers for women to
control their full share. Islam gives women rights in
matters of inheritance, purchase, rental, charity,
pinjam-meminjam, allocate his possessions for the
purpose of religion or charity, give zakat, legal
transfer and mortgage, as well as the form of contracts
and other transactions (Qardhawi, 2014). Likewise,
the rights of women in the study, because it is a
fundamental right and guaranteed in Islam. Even
Islam obliges women to seek knowledge. Rasul saw
said, "seek knowledge is obligatory for every
muslim" (H.R. Ahmad and Muslim), the Hadith
confirms that men and women have the same
obligation in the study.
Based on the paradigm of Islam, namely Tawhidy
episthemogy, then the research is written to file for an
idea of the concept of the construction of a women's
Constructing Women Empowerment Index Based on the Islamic Paradigm
61

empowerment in accordance with Islamic values and
describes the conditions of the empirical Islamic
women's empowerment index on housewife who is
the mustahik of the institution of Zakah.
2 LITERATUR REVIEW
Women's empowerment depends on several factors,
namely the aspects of psychology, cognitive,
economic, social and political. So, the five
dimensions that there should be women's
empowerment program is creating self-worth, choice,
access to opportunities and resources, the power to
control the lives of himself and his social
environment in influencing abilities. Thus, indicators
of empowerment is not only external (financial,
intellectual), but also the development of capability
that is intrisnsik, as her confidence and the
transformation of women's awareness over the access
barriers He has the traditional ideology or change
(Parveen, 2007).
In the context of conventional economic
development, women's empowerment has always
indicated by an increase in the income of women and
the improvement of social, as awareness for critical
of gender relations; self-esteem and the power to
control the life itself, the ability to choose and the
ability of the Organization and its influence on social
justice. So, regarding the empowerment aspects of
personal relationships and doing social action (White,
2010). Gender awareness is the initial stage of the
women's empowerment program. Gender awareness
is based on the concept of women's ability to identify
the problems of gender discrimination and
inequalities, which will affect access and control
against the resource that is owned.
Figure 1: A Model of Empowerment of Women's
Awareness. Source: (Parveen, 2007).
The goal of the empowerment of women who
thrive in the perspective of conventional or economic
development that examines the backwardness of
women in developing countries often associated with
gender issues or feminism that demands freedom
women who sometimes indefinitely. In addition, the
socio-economic empowerment of women is only
diidentikan with a mastery of material from women.
The following Goals Of women's Empowerment that
exist in conventional economic development, such as
the following: GDI (1995) and indicators of health,
education and standard of living; GEM (1995) with
indicators of political participation, economic and
resources; GII (2010) with indicators of reproductive
health, education and empowerment of partispasi
towards the job market.
Some strategic size of some of the literature
related to women's empowerment is in Table 2.
Table 2: Women's Empowerment Strategy.
Strategies
The Impact of Women's
Empowerment
Education and
training
The expansion of knowledge,
autonomy in decision making,
control of resources, as stimulation
for women to improve the
awareness and capability of which
often have gender disparity.
Credit
programs
Expanding access to the productive
sector, income and assets, the ability
of decision making, confidence and
social networks and do mobility.
Technology
Improve confidence and self
esteem, more motivated and
inspired, greater value and respect.
Media
information
The increasing social awareness
about the causes of the problem of
social, economic, cultural, and
family law practice, received ideas
about poverty reduction, human
rights and changing the traditional
patterns of society.
The formation
of women's
groups
Gain the courage to speak, the
formation of a sense of community,
solidarity and the increasing
participation in political processes
and institutions.
Source: (Parveen, 2007: 18).
In addition to the measures listed in Table 2. that
made the destination of the empowerment of women
in the development of conventional, previous
researchers also try to find the indicators used to
measure women's empowerment, such as Sen (1999)
which explains that poverty on women disebankan
ICIEBP 2017 - 1st International Conference on Islamic Economics, Business and Philanthropy
62

the absence of gender equality in the level of
mortality, the rate of natalitas, access to education,
training, employment and property. Charmes &
Wieringa (2003), explained that the empowerment of
women linked to physical problems, socio-cultural,
religion, politics, law and economics. Kishor (2008)
indicators in women empowerment is financial
autonomy, participation in the modern sector,
partispasi to work, sharing roles and decision making,
family structure, equality in marriage, the
emancipation of women .
Empowerment women's economic program in the
conventional perspective has shifted the role of
women as mothers became the head of the household
should ' menafkahi family. This happens due to the
applied system of capitalism which significantly
shows the despicable treatment of women because
women assess as a viable commodity being exploited
for the sake of bringing material. Capitalism also
measure the participation of women in nation
building only from the contributions of material.
Economic empowerment programs for women who
are digencarkan by the Government, is only partial
and does not touch the root problems of poverty.
As for some of the indicators that have been
developed by previous researchers in the confirm
dimensions which keywords do empowerment
against poor women, including CIDA 1996
(empowerment in the field of legal, political,
economic, and social) Jejeebhoy, 1995 (Autonomy of
knowledge, make decisions, physical, emotional,
social, and economic self reliance), Kishor 2000
(Financial Autonomy, participation in the modern
sector, the time used for work, Division of role in
taking decisions, family structure, equality in
marriage, the devaluation of women, emancipation of
women). Amartya Sen (1999) introduced the concept
of gender inequality in the level of birth and death,
access to school facilities, training and higher
education, employment opportunities, rights of
ownership, homework and in decision making
(Malhotra & Schuler, 2005).
Dimensions of empowerment against poor
women which is more comprehensive and
multidimensional, including women's empowerment
Index which consists of Economic Decision Making
(who spend money, buy a House, buy a daily
necessities, Household Decision Making (health care,
child health, cooking, family planning), the Freedom
of Movement (to visit relatives, go out of home, went
to the hospital yourself, go to the shopping with other
people. As for the making of this score is the same as
that used Human Development Index (Haque, et.al,
2011).
Further Chaudhry & Nosheen (2012) explained
that the empowerment of women are influenced by
education, access to media, socio-cultural norms in
society, the level of women's participation in
household work and summarized in the Cumulative
Women Empowerment Index (CEMP) consisting of
Personal Autonomy Index (RELEVANT), Familiy
Decision Making Index (FDMI), Economic Domestic
Consultation Index (EDCI), and Political Autonomy
Index (POAT). Other interesting and important things
(Chaudhry & Nosheen, 2012) concluded that that will
have an effect on the empowerment of muslim
women is Islamic knowledge which later became part
of the Women Empowerment Index.
3 METHODOLOGY
This research method using a descriptive approach to
quuantitative i.e. describing the Islamic women's
empowerment index or Islamic Women
Empowerment Index (IWEI) which is defined as an
increase in the capacity of women to enhance the
power of their internal in gaining access to the source
material and nonmaterial in order to achieve the Falah
(Khan & aunt, 2011). This index consists of four
indicators, namely Family Decision Making Index
(FDMI); Economic Decision Index (EDI); Physical
Movement Decision Index (PMDI) and Political
Autonomy Index (PAI). This index is a modification
of Islamic Women Empowermen Index (IWEI) built
by m. Haque, T.M., i. Tareque (2011) and Chaudhry
& Nosheen (2009). As for the population in this
research is the housewife who is mustahik zakat in
DPU Misykat DT. Sample withdrawal technique is
done with purpossive sampling, namely the
withdrawal of samples based on several criteria,
including a housewife that is actively involved in
charity institutions and empowerment program has its
own income from his profession as small traders or
laborers. The sample obtained with techniques the
number of respondents as many as 100 people.
4 RESULTS
Here are the determination of cut-off point or class
interval of the average (mean) is as follows: 1-3 scale
(low score), the scale of 3.1-5 (medium score) and the
scale of 5.1-7 high score. The first indicator, namely
Family Decision Making Index (FDMI) shown on a
few things, namely the respondent's involvement in
decisions made by the family, such as determine the
Constructing Women Empowerment Index Based on the Islamic Paradigm
63

level and type of school children, the number of
children in the family and family financial
management. The average rating for this indicator i.e.
5.3, meaning that it is at a high level the score. These
conditions describe in General respoden has an active
role in any decision of the family.
Islamic Women Empowerment Index with the
second indicator, namely Economic Decision Index
(EDI). This indicator shows the level of fulfillment of
daily needs, involvement in the purchase of assets,
additional education costs, setting the earning of his
own family, engagement in the financing for
businesses and families. The average rating for this
indicator i.e. 5.29, i.e. the category is at the high
score. Respondents who is this housewife most
involved in productive economic activities active
empowerment.
The third indicator that is Physical Movement
Decision Index (PMDI) is indicated by a few things,
namely the freedom to visit his parents and other
relatives, the ease of visiting public facilities and the
application for a permit to the husband When out of
the House. Based on the results of the data processing,
this indicator has an average rating of 3.9 including
are at the level of the medium score. Based on the
results of research in the field, the majority of
respondents have the freedom to visit parents or
public facilities. However, do not have the courage
and ability to travel far.
The last indicator i.e. Political Autonomy Index
(PAI). These indicators indicate the use of voting
rights, the courage to issue opinions and sensitivity to
current political news. The average value of this
indicator was 3.89, meaning that values are at the
level of the medium score. Based on the results of
research in the field, respoden which is a housewife
is always active to use voting rights in choosing the
Chairman or representative of the people, but the
average still dare not in issuing opinions.
Based on the value of the standard deviation from
the four indicators of Islamic Women Empowerment
Index, then the fourth indicator has a great value.
Especially for third and fourth indicator, namely
Physical Movement Decision Index (PMDI) and
Polytical Autonomy Index (PAI). This is because the
condition of both these indicators vary greatly in
value, depending on various factors, such as age, level
of education, a culture that recognized and location of
residence.
When compared, then the first and second
indicators i.e. Family Decision making Index (FDMI)
and Economic Decision Index (EDI) have average
value most highly. This is because the average
respondent plays an active role in the economic
decisions of the family. Otherwise Polytical
Autonomy Index (PAI) is an indicator with the lowest
value. This is because the assumptions for most
women to taboo to be bold in voicing the aspirations
or his political rights. A descriptive analysis of the
Islamic women's empowered variable can be seen in
Table 3.
Table 3: Descriptive Analysis of the Variable Empowered
of Islamic Women.
Descriptive Statistics
N
Min
Max
Mean
Std.
Deviation
FDMI
100
3.00
7.00
5.3000
.81029
EDI
100
2.00
7.00
5.2900
1.14852
PMDI
100
2.00
7.00
3.9900
1.36696
PAI
100
2.00
7.00
3.8900
1.42768
Valid N
(listwise)
100
Source: SPSS Output Results.
Review of Al-Qur'an's and sunnah (Ω, S) based on
the concept of Tawhidy Episthemology Approach,
thus the concept of Islamic women empowerment is
very different from the concept of empowerment of
women that had developed by the West. The concept
of empowered women this is explained explicitly and
implicitly in the verses like the following. In the letter
of An-Nisa verse 34, God have explained that the
male is the leader for women, because men have spent
a portion of his wealth, and then the woman sholehah
was that obey God again kept him when the husband
does not exist.
Thus, the leadership of a man carries a
responsibility to pay his wife and children to live
according to what God commanded and
corresponding ability that God gave him (Syahatah,
1998:64). The main task of a woman was taking care
of his household as a wife, mother, educator,
organizer, Manager, maintainer, and trustee, for
women is a leader in his household and will be subject
to accountability upon leadership (narrated by
Bukhari). Based on the sources of the law, so women
have the main functions and tasks in the household.
In this study, the concept of responsibility of women
in families with a Family Decision Making
diindiaksikan Index (FDMI). As for Islamic women
empowered in the aspect of economy (EDI) refers to
several verses of the Quran, as in the letters of An-
Nisa verse 32, which means: "and ye shall not envy
to what God gave him to part you more than part of
the other. (Because) for men there is a part of what
they have earned, and for women (pun) there's a part
ICIEBP 2017 - 1st International Conference on Islamic Economics, Business and Philanthropy
64

of what they have earned, and ask to God a portion of
his bounty. Allah is all knowing of everything ".
The musafirin concludes that in the verse there is
evidence over the right of women to work. Other
sources of Hadith Brides SAW ever said to Ali Ibn
Abi Talib r. a., "you will be obliged to work and tried
while he is obliged to take care of the household". Ali
R. A narrated that Brides have told Fatimah and Ali
households set up work outside the home.
Nevertheless, Islam has been guaranteeing the right
of women to work in accordance with the habits and
rules of legislation with the aim of maintaining the
personality and the honor of women.
In the history of the ride's brides, the existence of
evidence of the participation of women in war, with
the task of managing the problem of treatment,
provide tools and carried a wounded soldier. In
addition, it has been proven that there are some
women who concern themselves in Commerce and
helping husband in agriculture (Syahatah, 1998:64).
Thus in General, women in economic aspects can be
empowered by the terms not contrary to Islamic
jurisprudence and still give priority to his household
affairs.
The concept of empowered women in aspects of
mobility in Islam any differently, developed by the
West, because it is essentially the best place for
women is in his (Al-Ahzab: 33). When certain
conditions women should get out of the House, must
have the permission of the husband in advance, not
berkhalwat with men who are not muhrimnya and
hold the view, maintain chastity and adornment (An-
Nuur: 31 and Al-Ahzab: 32). Legal basis this is used
in the concept of Physical Movement Decision Index
(PMDI) in empowered Islamic women.
Political Autonomy Index (PAI) is the ability of
women to voice their opinions in the
aspirasinya/community social activities in General. In
Islam, according to Al-Tabaraani and Al-Ibn Hazm
insists that women have the authority argued about
criminal cases, finance and other cases (Qardhawi,
2014:22). God have explained this in the Qur'an Sura
Al-Ahzab verse 71, meaning "God will undoubtedly
improve for you and forgive all your sins throughout
your amalan-amalanmu. And whoever obeys God and
his Messenger, then surely he has got a great victory".
Based on the sources of the law (Ω, S)) of the
concept of Tawhidy, then the value of tetha (θ)
empowered of the new Islamic women cover the
family, economic, and political mobility in line with
the principles of Islam. At a time when the value of
tetha (θ) has been infused by the women of Islam,
then every motion of the stride is a manifestation of
(IWEI (θ)) which will generate well-being based on
the concept of Tawhidy Episthemology Approach.
5 CONCLUSIONS
Based on the descriptive study in this research can be
found the description of the empowered women of the
household members of the DPU-Misykat DT. With
the four indicators are used, then the size of
empowered in the family (FDMI) and Economics
(EDI) have a high score. This measure illustrates that
the housewife from a poor family has a strategic role
in deciding any family decisions and obtaining a
living within the family. As for the two other
indicators, namely physical mobility and political
participation has a score by category medium. This is
because for some things, the woman who is mustahik
zakat still difficulty in conducting mobilization due to
braven’t or obstacles in transportation. Neither in the
political aspect, there are still many women who tend
to still are apathetic to speak his mind in front of
issuing general audiences. With those conditions,
women empowerment index required prolific falah
and efforts to improve the empowered of women so
that they have the confidence, able to
mengapresiasikan itself as the best people without
leaving his nature as a woman and still adhere to the
principles of Islam.
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