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Jakarta Post

Sukuk BI as liquidity tool for Islamic banks

According to economic theory and in the broadest terms, liquidity refers to the ability of an economic agent to exchange their wealth of goods or services with other assets

Muhammad Shodiq (The Jakarta Post)
Jakarta
Fri, January 25, 2019

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ccording to economic theory and in the broadest terms, liquidity refers to the ability of an economic agent to exchange their wealth of goods or services with other assets. Banks possess highly illiquid assets (loans) and generally have an obligation to repay their depositors in full at any moment.

Liquidity is a financial institution’s capacity to readily meet its cash and collateral obligations at a reasonable cost. When it comes to managing liquidity, conventional credit institutions have well-developed interbank markets at their disposal that can be tapped for short-term funding, as well as a plethora of instruments.

Liquidity problems commonly occur because of failure in funds management or unfavorable economic conditions that lead to unpredictable liquidity withdrawals by depositors.

Indeed, maintaining robust liquidity management is very challenging and difficult in today’s competitive and open economic system, which has strong external influences and sensitive market players.

Liquidity management (LM) plays a role in day-to-day monetary operations as well as in connection with liquidity regulations put in place to ensure financial stability.

Islamic banks, like their conventional counterparts, serve to bridge surplus and deficit spending of an economy.

A unique banking model, Islamic banks operate on the principles of sharia. Islamic banking aims to provide sound liquidity management and conduct activities through real business transactions. Islamic banks tie every financing contract with real assets, a unique attribute compared to conventional banks.

Therefore, Islamic banks consider the business life cycle, cooperation among business partners and good stakeholder conduct in its operations.

Thus, if liquidity risk occurs, it comes from disharmony among business partners or from unfavorable business conditions. Islamic financial institutions (IFIs) face great difficulties in managing liquidity.

Islamic banks adopt both internal and external approaches to manage liquidity. Internally, Islamic banks have an organizational structure designed to manage liquidity and balance assets and liabilities accordingly. Externally, they maintain good relations with stakeholders.

In addition, they have several usable Islamic money market instruments to fulfill regular demands for liquidity and solve liquidity pressure.

The tradability of liquidity instruments is an important criterion so that the instruments can be disposed quickly through sales at minimum loss of value and without causing significant price movements.

An active and efficient secondary market is needed for such transactions. The dearth of financial instruments at the disposal of IFIs makes for less efficient liquidity management, as more cash than necessary is held and thereby reduces their profitability.

Some of the avenues of effective liquidity management at the disposal of IFIs include Sukuk, Inter-bank Musharakah or Mudarabah-based pools, Islamic placement accounts, commodity Murabahah transactions, trading/hedging currencies, sharia-compliant equities and mutual funds.

It is very interesting to observe the development of Islamic liquidity instruments in Indonesia, where the banking system was developed alongside the lending-based model and so the tradability of Islamic liquidity instruments has always been at the forefront.

Bank Indonesia (BI) has been concerned about the lack of adequate sharia-compliant money market instruments for liquidity management and in general, the underdevelopment of Islamic money markets.



Islamic banks serve to bridge surplus and deficit spending of an economy.



The Islamic money market has been operating formally since 2000, when BI issued Regulation No. 2/8/PBI/2000 on the Islamic money market.

The market’s establishment was supported by Indonesian Ulema Council (MUI) Decision No. 37/DSN-MUI/X/2002 on the Islamic money market. The MUI stipulates certain underlying Islamic contracts for Islamic money market instruments: Mudharabah, Musharakah, Qardh, Wadiah and Sharf.

The central bank introduced its first sukuk, or Islamic bond, through BI Board of Governors Regulation No. 20/36/PADG/2018 in an effort to improve liquidity in the secondary market.

Sukuk BI (SukBI) was introduced on Dec. 21, 2018, and was supported by MUI Decision No. B-717/DSN-MUI/2018 on Oct. 23, 2018. Sukuk is the plural of sakk, which means to strike or to hit, referring to stamping a seal on a document, and is literally translated as “written document”.

The term sukuk is now used for financial certificates (securities) that are the Islamic equivalent of bonds, and comply with sharia rules and regulations. Sukuk investment is based on sharia principles that prohibit charging interest, which means that sukuk generates profit not through interest, but from the performance of underlined assets.

Technically, Sukuk refers to Islamic/sharia-compliant bonds or Islamic investment certificates. Sukuk is structured according to international sharia standards and is asset-based securitization, not merely receivables.

Compliance to international standards and asset-based securitization means that SukBI can be traded on the secondary market and are thus liquid.

SukBI is issued in four tenors: one week, two weeks, one month and three months. Sukuk can be traded again as a short-term solution for banking liquidity in addition to existing sharia financing instruments like the BI Sharia Certificate, BI Sharia Facility, the reserve repo sharia and government sukuk repo.

SukBI is based on the musharakah muntahia bit tamleek scheme, which is basically a sharing contract between investors and BI to issue sukuk based on government sukuk as underlined assets, wherein investors promise to buy BI’s equity share at the end of the tenor.
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The writer is CIMB Niaga Indonesia vice president for Shariah & MSME Academy Group head and the author of Islamic Banking & Finance in Indonesia: A Critical Analysis. The views expressed are his own.

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