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ISLAMIC (MICRO)FINANCE

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The limits of charity<br />

• Receipt of sadaqat or zakat—often given following holidays—was rare, serendipitous, and<br />

minimal, contingent on a comparably wealthier person in the community (e.g. a child’s<br />

teacher, a relative) providing gifts of clothing, food, or money. However, the holidays were<br />

equally likely to be a financial burden. The month of Ramadan and concluding holiday of<br />

Eid-ul-Fitr are particularly costly. Transport costs to visit relatives, new clothes and shoes<br />

for children, and the purchase of special foods for guests are common expectations. For<br />

several families, this was a time of food insecurity, with meals consisting of white rice<br />

seasoned with dried chilies. Meanwhile, restaurant or tea stalls workers might be out of<br />

work if their workplace closes for Ramadan, and other businesses run reduced hours.<br />

IMFI strategies for female-headed households<br />

• Employment opportunities for women can be slim, especially for women observing purdah<br />

or modesty who might not leave their home or immediate community without a male<br />

relative. Skills training and facilitation of market linkages are complementary IMFI<br />

strategies that can enable home-based income generation (e.g. tailoring/stitching, product<br />

assembly, craft work).<br />

• Giving clients the option of mobile money repayment (currently a rare practice) would<br />

accommodate women for whom to travel to offices is a hardship.<br />

• Developing products and services specifically for abandoned and widowed women. This<br />

could include qard hassan, which carries only a minimal fee, or pairing microfinance with<br />

school scholarships for orphaned 98 children to provide an inter-generational approach to<br />

poverty alleviation.<br />

• Public critique or even commentary on the lack of women working in global IBFIs and<br />

IMFIs is practically nonexistent. However, the presence of female employees in IMFIs—<br />

particularly those in client-facing rather than support roles—can enable outreach to female<br />

clients potentially hesitant to interact with unknown men by themselves. The Islamic Relief<br />

microfinance program I studied in Pakistan saw an uptick in timely repayments and<br />

positive client experiences by adding female field officers.<br />

5 REGULATORY, POLITICAL, AND ECONOMIC<br />

CHALLENGES<br />

5.1 Bangladesh<br />

In Bangladesh, a nation of nearly 160 million with the world’s fourth-largest Muslim population,<br />

about 70% of inhabitants live in rural or semi-rural areas. 99 The economy suffers from a less-thanideal<br />

annual growth rate, and foreign direct investment continues to be hampered by political<br />

98 In Bangladesh and Pakistan, children whose mothers are widowed or abandoned are often referred to as orphans.<br />

99 CIA World Factbook 2014<br />

34<br />

<strong>ISLAMIC</strong> <strong>MICRO</strong><strong>FINANCE</strong>: CONTEXT, CULTURE, PROMISES, CHALLENGES | www.gatesfoundation.org

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