
 
deposits  from  less  wealthy  people. The  opinion of 
the researchers above is a study of Islamic countries, 
so as to  support the  Islamic  banking  capital in  the 
country well. 
According to the previous studies such as How et 
al.  (2005),  Waemustafa  and  Sukri  (2016)  and 
Megeid (2017) Islamic banking in Islamic countries 
(which  adheres  to  law,  economics  and  politics 
according to Islamic law, "Every country controlled 
by  law-  Islamic  law  is  an  Islamic  state  whereas 
every state controlled by different people's laws is a 
non-Islamic  state  and  no  third  country  type  (Al-
Adab  Asy-Syar'iah  212)  ")  has  a  more  robust 
liquidity  risk  management  system  than  any  other 
country. This is evidenced by the results of his study 
that  systematic  factors  which  are  not  diversifiable 
factors have no effect on liquidity risk and that affect 
liquidity risk in Islamic banking in Islamic countries 
is  only  the  expansion  of  financing.  The  above 
findings provide information that Islamic banking in 
Islamic  countries  (in  terms  of  liquidity  risk 
management) is more resilient than other countries, 
as it is not affected by systematic circumstances. 
The  difference  between  theory  and  empirical 
about  liquidity  risk  in  Islamic  banking  above 
provides  an  opportunity  for  further  analysis. 
Therefore,  this  study  aims  to  analyze  systematic 
factors  on  the  risk  of  Islamic  banking  liquidity  in 
Islamic countries and non-Islamic countries (legally, 
economically  and  politically  according  to  Islamic 
law). So it can be seen whether the different legal, 
economic and political systems can have an impact 
on the risk of liquidity in Islamic banking. 
2  LITERATURE REVIEW 
2.1  Historical of Islamic Banking 
The  formation  of  Islamic  banking  was  initially 
doubtful due to several reasons. The first reason is 
because  the  system  of  free  interest  is  impossible. 
There  are  many opinions  that  say  that  an  interest-
free banking system is something that is impossible 
to  do  and  not  as  common  as  banking  in  general 
(Rivai et al., 2007). This opinion is naturally stated 
because the banking business lives on interest. The 
second  reason  is  because  of  doubts  about  Islamic 
banking financing its operations. This second reason 
relates  to  the  first  reason,  businesses  in  banking 
grow and develop and finance their operations from 
interest.  If  Islamic  banking  makes  an  interest-free 
system in the banking system, then the income and 
operational  costs  are  doubtful.  So  that  the 
sustainability of the establishment of the banking is 
questioned. Although there is a lot of evidence that 
shows that Islamic banking is running and began its 
establishment since the time of Prophet Muhammad 
S.A.W  and  a  friend  of  the  Umayyads  and  Banu 
Abassiyah, also in Europe (Rivai et al., 2007). 
Islamic banking according to Antonio (2001) is a 
banking system whose  implementation  is  based  on 
Islamic law. The beginning of the establishment of 
this system was based on the prohibition of usury in 
Islam, namely the prohibition to lend or raise funds 
by charging interest on loans / deposits. In addition, 
this system was formed also due to the prohibition to 
invest  in  illicit  (prohibited)  businesses  and  ways, 
namely investing in liquor businesses and investing 
with  speculation.  Meanwhile,  the  conventional 
banking  system  cannot  guarantee  the  absence  of 
these things. 
For the first time, the establishment of an Islamic 
bank  was  established  in  Egypt  in  1963  under  the 
name of the Islamic bank Myt-Ghamr, whose capital 
was  assisted  by  King  Faisal  of  Saudi  Arabia.  The 
establishment  of  the  Myt-Ghamr  bank  was 
spearheaded by the Muslim Brotherhood, but did not 
last long because it was immediately disbanded by 
Gamal Abdul Nashr. However, the experiment of the 
establishment  of  the  Islamic  banking  Myt-Ghamr 
(1963-1967) has been able to stimulate the thought 
of  the  possibility  of  the  establishment  of  Islamic 
institutions engaged in finance and investment with 
decent profits. 
Then in 1970, Thalut Harb Pasha established an 
Islamic bank under the name Bank Egypt. The bank 
was re-established in Egypt and began operations in 
1972  which  is  a  private  bank  that  has  its  own 
autonomous  rights.  However,  it  is  different  from 
Myt-Ghamr  whose  main  activity  is  a  profitable, 
decent  and  lawful  investment.  The  Egyptian  Bank 
has  its  main  activities  in  the  social  field,  such  as 
helping small businesses and helping the poor. 
After  that,  Islamic  banking  began  to  appear  in 
various Islamic countries beginning with the events 
of  The  Third  Islamic  Conference  on  February  29, 
1972  in  Jeddah.  In  a  meeting  attended  by  foreign 
ministers  of  Islamic  countries,  an  agreement  was 
reached to form a finance and economic department 
under the secretary  general  assigned to explain the 
Islamic  banking  system  and  gather  opinions  from 
Islamic countries. 
The  results  of  the  department's  review  were 
discussed  at  the  first  meeting  of  the  finance 
ministers of the Organization of Islamic Cooperation 
(OIC) in December 1973. The meeting produced a 
statement to establish an Islamic banking. The rapid 
development  of  Islamic  banking  turned  out  to  be 
inseparable  from  the  contribution  played  by  the 
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