Baitul Maal Wat Tamwil: The Strategy of Performance Improvement in Indonesia

The purpose of this study is to analyze and explain Baitul Maal Wat Tamwil (BMT) performance improvement strategies, an Islamic microfinance institution that is in the midst of the largest Muslim community in the world. This study uses knowledge claims for pragmatism with a quantitative approach. The sample was the CEO/Manager of BMT as many as 283 respondents from all provinces in Java by using a questionnaire as a primary data source and analyzed using PLS. The value in this study uses both mediation intellectual capital and organizational commitment to find the relationship between Islamic business ethics on BMT performance. The findings reveal that Islamic business ethics has a significant effect on BMT performance, which is mediated by organizational commitment, although it is underperforming if mediated by intellectual capital. However, all variables partially have a significant effect on BMT performance.


INTRODUCTION
Baitul Maal Wat Tamwil (BMT) is growing up year by year in Indonesia. BMT was established in 1980 until 1996 there were only 8 BMTs, then grew to 53 BMTs in 1998. After 30 years, from 1980 to 2010 it grew to 3,307 BMTs throughout Indonesia. In the following four years later (2014), there were 5,000 BMT units with assets of Rp. 4.7 trillion and customers reaching more than three million people (Hasbi, 2015;Cahyadi, 2012). The existence of BMT is very strategic to be further investigated, where the target of financing/loan is aimed at micro-businesses (SMEs) that amount to 98.8% of the Indonesian population.
The strategic value of BMT is socially oriented, following the mission of BMT which is to help the poor/weak level of community (dhuafa). Sakti (2013) informs BMT allocate social funds to the poor around the BMT of 79.80% -83.74%, customers having business difficulties of 7.50%-13.13%, filing a business proposal of 1.25%-5.05% and others 2.02%-7.50%. It appears that the dhuafa is the top priority in allocating funds as a BMT social program. The orientation of the BMT business function focuses on micro-businesses (SMEs) intending to fill the vacuum of non-formal functions of Islamic banks/non-banks that have not maximally reached SMEs because they do not have collateral and complicated financing formality processes, even though SMEs are a field provider the largest employment is around 50.7 million workers in Indonesia (Dewi, 2017;Rokhman, 2013). In daily activities, BMT implements religious values in Islam based on Al-Qur'an and Al-Hadith, including the Unity of God, Benoviolance, Equilibrium, fair-capital-sincere-trusted, and Responsibility (Widana, 2014). The mission orientation and practice of religious values illustrate that BMT has well performance and will continue to grow and become an extraordinary social-business prospect along with the increasing awareness of the Moslem community which constitutes 80% of the majority of Indonesia's population and the largest in the world (Agaoglu, 2014). Ridwan (2004) said that the measurement of BMT performance was one of the main tools to evaluate in the previous period. Florian (2013) states performance measures to evaluate each company's perspective are provided by the balanced scorecard methodology which targets four performance domains: Financial, marketing, operational and innovation-leadership. The advantage of the balanced scorecards approach can produce strategic plans that have comprehensive, coherent, balanced and measurable characteristics (Laitinen, 2004).
Several studies that illustrate the existence of a research gap in the relationship between Islamic business ethics on company performance by Grbac and Loncaric (2009), Agaoglu (2014), Rokhman (2010), Tlaiss (2015) proving that there is a relationship between Islamic Business Ethics and Company Performance. The results of previous studies by Rice (1999), Khan and Thaut (2008), Muhammad et al. (2008), Ali and Al-Owaihan (2008) also show that the values of Islamic Business Ethics if implemented in a company are believed to affect the company performance. This is different from the research results by Hayati and Indra (2012), Salem and Syed (2012) which show that the influence can vary depending on the level of employee obedience to religion including the levels of Islam, Faith, and Ihsan.
Considering that there is a research gap in Islamic business ethics on company performance, this study adds two mediator variables, namely intellectual capital and organizational commitment. Both of these mediators have not found influence in the context of overall path analysis, namely Islamic business ethics through intellectual capital on company performance or Islamic business ethics through an organizational commitment to company performance, however, a direct relationship on each variable has been proven separately in various studies. The influence of Islamic business ethics on intellectual capital is evidenced in research Rose (2009), Congleton (1991, Su (2014), Kumar and Raduan (2012), Rizk (2008) Hadisi (2014. The influence of Islamic business ethics on organizational commitment is evidenced in research Marri (2012), Moayedi (2009), Nik et al. (2004, Nor (2010), Rahman et al. (2006), Yousef (2000), Salem and Syed (2012). Furthermore, the results of research on the relationship of intellectual capital to company performance are evident in the research of Peng et al. (2007), Khalique et al. (2015), Sydler et al. (2014), Abdullah and Sofian (2012), Sharabati et al. (2010), Kamukama et al. (2013), Shiu (2006), Kannan andAulbur (2004), andBelkaoui (2003). Meanwhile, the effect of organizational commitment on company performance is proven by Meyer and Allen (1997), Miller and Lee (1999), Conchas (2000), Kuo (2013) and Abdi et al. (2014).
Based on the research background above, the two mediator variables are assumed to be able to answer this research, namely intellectual capital and organizational commitment can mediate the influence of Islamic business ethics on BMT performance. The use of two mediator variables at the same time is an aspect of novelty/value in this study.

Baitul Maal Wat Tamwil
BMT is a Microfinance Institution with the concept of sharia that practices Islamic religious values based on Al-Qur'an and Al-Hadith, namely: Unity of God, Benoviolance, Equilibrium, Justice-Equity, and Responsibility (Widana, 2014), besides Alkahtani (2014) said the need for practice the principles of business religious, among others: (1) Prohibit business conducted by the process of sleaze (QS.4: 29). Business must be based on willingness and openness between the two parties and without any party being harmed. People who do vanity include acts of persecution, violating their rights and committing grave sins (QS.4: 30). (2) The Business may not contain elements of usury (QS.2: 275). (3) Business activities also have a social function both through zakat and alms (QS.9: 34). Wealth development will not be realized except through interaction between people in various forms. (4) Prohibit the reduction of the right to an item or commodity obtained or processed by measuring or weighing media because it is a form of tyranny (QS.11: 85), so that in business practice, the scales must be refined (QS.7: 85,QS.2: 205). And finally (5) Businesspeople are prohibited from doing wrongdoing (cheating) both for themselves and other business actors (QS.7: 85, QS.2: 205). Beekun and Badawi (2005) state that Islamic business ethics comes from transcendental sources, namely highlighting matters that are of faith. This is the main reason for the determination of business people to the values of Islamic business ethics from time to time, even though everything is changing. Islamic business ethics adhere to the fundamental concept based on its main sources Al-Qur'an and Al-Hadith (Al-Aidaros et al., 2013). Elmelki and Arab (2009) state that Islamic norms and values are used to strengthen business ethics in Moslem practices since the values of Islamic business ethics can be applied to companies. In understanding sharia, Islam is known for a unique method called Usul-Fiqh, which is the procedural law of sharia. Tlaiss (2015) details 13 items contained in Islamic business ethics including (i) trust (ii) legitimate sources of wealth (iii) ordering to shop (iv) zakat (v) order business (vi) productive (vii) honesty in business matters (viii) taking into account humanitarian aspects in making business agreements (ix) satisfying all business obligations (x) reasonable handling by staff (xi) mutual respect, (xii) clear business transactions, (xiii) fair in making purchases and sales. Curado and Bontis (2007) defined Intellectual Capital as the sum of an organization's resources encompassing knowledge, information, intellectual property, experience, and any intellectual resources that contribute to value creation for the organization. Intellectual Capital means the entire organizational resources which include knowledge, information, intellectual property, experience, and every intellectual resource that contributes to the creation of value for the organization (Pulic, 1998). Edvinsson and Malone (1997) explains that the scope of intellectual capital consists of (i) Human capital, which involves training and education, experience and expertise, innovation and creation; (ii) Capital structures that include systems and programs, research and development, intellectual property rights; (iii) Consumer relations capital, including strategic alliances, licenses, agreements, relationships with partners, suppliers and consumers, as well as knowledge of partners, suppliers, and consumers. Intellectual capital can affect business performance which includes productivity, profits, and market valuations (Sharabati et al., 2010).

Intellectual Capital
Measuring intellectual capital, Pulic (2000a;2000b) proposed a measure of the efficiency of value added by corporate intellectual abilities which came to be known as value added intellectual coefficient (VAIC). The main components of VAIC can be seen from the company's source base, namely physical capital, human capital, and structural capital. Thus the VAIC method can provide information about the efficiency of value creation of tangible assets and intangible assets in a corporation. The main VAIC method measures the efficiency of three types of inputs in a corporation, namely: (i) Physical and financial capital, called the capital employed efficiency (VACA); (ii) human capital is called the human capital efficiency (VAHU); and (iii) structural capital is called the structural capital efficiency (STVA). The sum of the three measurements (VACA + VAHU + STVA) is the value of VAIC. The higher VAIC value indicates the use of good management in utilizing the potential of creative value (Dumay, 2009). Meyer and Allen (1997) define organizational commitment as a psychological attitude that attaches an employee to an organization in a manner that reduces his or her turnover intention. They found three dimensions of organizational commitment: (i) Emotional commitment, referring to employees' feelings towards the organization. (ii) Normative commitment, describing employee trust in the organization. (iii) Ongoing commitment describes individual needs for commitment in the organization based on organizational commitment and may be influenced by social costs. This organizational commitment confirms that individuals remain in an organization, because of emotional commitment to their organization (Hung et al., 2015).

Organizational Commitment
Organizational commitment is considered as a significant issue, because it is related to job satisfaction, both related to organizational profitability and superior competitiveness (Abdullah and Ramay, 2012). Several researchers confirm the direct influence of organizational commitment on corporate performance (Hanaysha, 2016).
Organizational commitment typically relates to the characteristics, work and behavior of employees, and the socio-cultural environment of an organization (Reade and Lee, 2012). Organizational commitment is defined as the psychological state or mindset that ties an employee to an organization (Meyer et al., 2012). Organizational commitment consists of the most powerful emotional components and includes public interest, principles, values, and goals (Tsai and Chang, 2012). Organizational commitment can impact and/or related to employee retention, employee involvement, productivity, work quality, and the desire to make sacrifices to strengthen the image and performance of the organization (Hung et al., 2015). Richard et al. (2009) states that company performance must be distinguished between organizational performance and organizational effectiveness. The concept of organizational performance is related to the results of corporate work, which consists of three areas, namely: (i) Financial performance, (ii) product performance, and (iii) returns for shareholders (Tyagi and Anil, 2013). If the three areas of indicators which are financial and non-financial indicators are put together, it means wider than just financial performance, so it is referred to as the economic corporate performance (Abdullah and Sofian, 2012).

Company Performance
Venktrairah and Ramanugan (1986) divide company performance into operational performance and financial performance. Operational performance includes market share, product quality, and marketing effectiveness. Meanwhile, financial performance is divided into two, namely market-based financial performance (stock prices, dividend payments, earnings per share, etc.), and accounting-based financial performance (ROA, ROE). Peng et al. (2007) research results show that five strong proxies to measure company performance (the strongest starts) are efficiency in operations, controlled costs, data collection and growth, product/ service quality, and productivity.
Company performance is the performance of a company that concerns the results of corporate work which includes 4 domains of corporate performance, namely: (i) Finance, (ii) marketing, (iii) operations, (iv) innovation and leadership (Florian, 2013). BMT performance in this study was measured using three indicators including financial performance, marketing performance, and operational performance.
Based on the discussion presented in the literature review section, the following conceptual framework was constructed and presented in Figure 1.

Intellectual Capital Mediates the Indirect Effect of Islamic Business Ethics on Company Performance
Although Islamic Business Ethics influence company performance and the impact also depends on each employee and its intellectual capital. There are variations in various companies in implementing Islamic Business Ethics as evidenced by Agaoglu (2014). Through a study of seven research results on the implementation of Islamic Business Ethics, he concluded that there was a tendency for variations in Islamic Business Ethics between one country and another, depending on differences in the practice of local religion and culture. This means that human resources and intellectual capital variables also determine how Islamic Business Ethics influences company performance.
The research results of Massingham and Tam (2015), Mhedhbi (2013), Congleton (1991), Ahmad (2011), Husin (2012; Jalil (2010) Kumar and Rose (2010), Ali (2005), Rizk (2008), Barutcugil (2004) find a relationship between Islamic business ethics and the development of employee-side including intellectual capital. Quinn (1992), Roos and Roos (1997) prove that there is a relationship between Intellectual Capital and Company Performance. Based on the description above, the seventh research hypothesis is proposed as follows: H 1 : Intellectual Capital mediates the indirect effect of Islamic Business Ethics on Company Performance.

Organizational Commitment Mediates the Indirect Effect of Islamic Business Ethics on Company Performance
There are variations in the implementation of Islamic business ethics (Agaoglu, 2014). The variations in the implementation of Islamic Business Ethics in each company depending on the organizational commitment of employees and company leaders. In other words, organizational commitment can mediate the influence of Islamic business ethics on company performance.
The results of Mowday et al. (1982), Rahman et al. (2006), Yousef (2000), Salem and Agil (2012), Hayati and Caniago (2012) show the relationship between Islamic business ethics and organizational commitment . Steers (1997) found that organizational commitment is not related to company performance. However, other studies have found the opposite results by Meyer and Allen (1997), Miller and Lee (1999), Conchas (2000), Kuo (2013), Day et al. (2014), London (1993), and Randall (1990) find that organizational commitment influences company performance. Based on the description above, the twelve research hypotheses are proposed as follows: H 2 : Organizational Commitment mediates the indirect effect of Islamic Business Ethics on Company Performance.

Type of Research
This study uses knowledge claims of pragmatism because it is not committed strictly to any philosophical or reality system so that researchers are freed in determining what and how in research, freed in choosing research methods, techniques, and procedures that are considered the most suitable and best (Cresswell, 2014). This research approach is quantitative which places importance on the theory position in constructing research frameworks and hypotheses, focusing on answers regarding the presence or absence of relationships between variables, using quantitative data and analysis tools, and research results to make generalizations (Hair et al., 2013).

Research Location and Time
The research location was the Baitul Maal Wat Tamwil (BMT) Institution in all provinces in Java. The location was chosen because the majority of BMT were concentrated in Java. The time of the study was carried out between January 2019 and October 2019. The research period included research proposals and analysis of research data.

Population and Sample
The unit of analysis of this research is the BMT, where the respondent is the leader (CEO/Manager) of the BMT. The study population was BMT leaders in six provinces on Java under managed Inkopsyah BMT, which as a whole amounted to 312, it can be seen in Table 1.
The sampling method in this study was all population members were sampled. The reason for choosing this sampling technique is that the error rate is relatively small in making generalizations. Based on the sampling technique, the number of respondents was 312 people and in practice, 283 respondents returned (88%), that number was sufficient to find and analyze the relationship under study using PLS analysis tool that can be applied to all data scales and does not require many assumptions and sample sizes do not have to be large (Hair et al., 2013).

Data Collection
This study uses a survey strategy with cross-sectional where the questionnaire as an instrument to obtain data using a Likert scale of 1-5. In addition to primary data also uses secondary data, through library studies, namely by studying books, journals, documents, until news from relevant mass media is used to complete the required data.

The Technique of Data Analysis
Descriptive analysis is used to determine the profile of BMT profiles, description of respondents' profiles and description of research variables based on the results of filling out the questionnaire. Followed by PLS analysis covering the outer model testing phase (convergent validity, discriminant validity, composite reliability), the goodness of fit model testing stage and the inner model testing stage (direct, indirect, coefficient of determination and effect size) and testing the effects of mediation with variance account for (VAF) (Hair et al., 2014).

BMT Characteristics Profile
The characteristics as the object of research are shown in Table 2 where BMT generally has a total asset of 11-25 M (38.16%), the remaining 20.85% has a total asset of <1 M, a total of 30.04% BMT has total assets between 1 and 10 M and 10.95% BMT have total assets >25 M. Most of BMT growth averages 1-10% per year (43.11%) and 11-20% (36.04%), the remaining 18.02% BMT has growth per year 21-30% and 2.83% BMT has growth >30%. BMT funding sources from individual customers are 51-75% (84.10%) the remaining 3.89% have individual customer funding sources by 25-50% and as much as 12.01% BMT has funding sources from individual customers by 76% to 100 %.
The return on funding for BMT is 51-75% while 38% of BMT has funding results of 25-50%. Besides BMT generally has a profit margin of 10-20% while the remaining 31% BMT has a profit margin of 25-50%.

Instrument Validity and Reliability
Based on the results of the validity and reliability test in Table 3 shows that all questions on the instrument variable Islamic business ethics, intellectual capital, organizational commitment, and company performance have a corrected item value -total correlation > r table that shows that all question items in the instrument variable are valid. Furthermore, the reliability test results show that the Cronbach's alpha value obtained exceeds 0.7 then it is stated that the variable instrument is reliable.
Based on the results of the validity and reliability tests, it can be concluded that all the variables in this study are valid and reliable, so that it is feasible to use for research data collection.

Descriptive Analysis of Research Variables
In this study, descriptive analysis is used to provide an overview of the research variables, descriptive analysis is seen in Table 4.
Islamic Business Ethics in this study is measured by 5 indicators namely Unity of God, Benoviolance, Equilibrium, fair-capitalsincere-trusted and responsibility. Based on the analysis that Islamic business ethics that have been carried out well by most BMTs are policy factors, equality, and fairness, capital, sincere and trustworthy, while Islamic business ethics that still need to be improved are in terms of the Unity of God and responsibility. Besides, the average score of respondents' answers on each question item is good/high, this shows that generally, BMT has implemented Islamic business ethics so that it can be reflected at work. They work honestly, politely, do not commit fraud, be transparent in explaining BMT products and regulations to customers, this makes the customer more trustworthy and not worried, which can strengthen the relationship between the customer and BMT. However, BMT employees also need to show the character and behavior of Moslems who are simple in their daily lives, behave humbly, do not display worldly luxury, but also can work with efficient resources.
Intellectual capital is measured by 3 indicators, namely relational capital, structural capital, and Human Capital. Based on the analysis shows that the three indicators of relational capital are  The average score of respondents' answers on each question item is good/high, this shows that generally, BMT employees have high intellectual capital, mainly because most BMTs require employees to provide added value in serving customers such as speaking and behaving politely, honest, transparent, and provide solutions that are right on target for customers, besides they do an effective way of communicating to customers. However, BMT still needs to increase the intellectual capital of their employees by providing training related to their daily work so that employees become more trained and competent, directing employees to work optimally and prepare well for leadership regeneration in the future.
Organizational commitment is measured by 3 indicators namely affective commitment, continuous commitment, and normative commitment. The results of the analysis show that the organizational commitment of most BMT employees is good/high, this is reflected when BMT experiences problems, most employees assume that the problems faced by BMT are problems that must be solved together because it involves common interests and loyalty for employees so it is quite difficult for them to work in other companies. However, it is different from a continuous commitment where there are many choices of companies or business sectors where they can move to other companies. Events like this are usually for employees who have different educational backgrounds, work locations, or desire to try on other jobs, but until now still, work at BMT. For BMT, employees like this must be created and fostered a sense of loyalty and professionalism in the field of Islamic finance, especially in BMT so that it is expected that later will arise a sense of belonging, feel difficult to leave BMT, feel a career in BMT is following with desires of employees and feel they have little the choice to leave BMT.
BMT performance is measured by 3 indicators namely financial performance, marketing performance, and operational performance. Based on the analysis results among the three performance measurement indicators, operational performance is the highest BMT performance compared to the other two performance measurement indicators. This shows that the performance of the BMT is making a significant contribution to the results of daily work that is reflected in the efficiency and high employee productivity. Apart from operational aspects, marketing performance is also quite high, this shows that the results of product sales that are reflected in market share and the level of customer satisfaction of most BMT are also quite high. Marketing performance is currently very competitive with other financial institutions by providing attractive offers to attract customers, besides that customers are very sensitive to services so BMT needs to provide excellent service to retain customers and even bring in new customers.
The tight government regulation and the slowing growth of Indonesia's macro conditions in several sectors have affected BMT both directly and indirectly, such as the rate of return of substandard credit, violating the stipulated BMT ratio and other things with the aim that BMT can move flexibly in conditions current economy. Based on the results of the analysis shows that BMT is performing well, this can be seen from the majority of BMT that have been rated well by the Customer, good employee efficiency and high BMT employee productivity. However, BMT still needs to improve its other performance, BMT always has a Non-Performing Financing Ratio and a Cash Ratio following the Laws and Regulations.

PLS Analysis
In this study, the influence of Islamic business ethics on BMT performance mediated by intellectual capital and organizational commitment was analyzed using PLS. The stages in the PLS analysis include the outer model testing stage, the goodness of fit test phase and the inner model testing phase.

Testing the outer model
The testing phase of the measurement model includes convergent validity, discriminant validity, and composite reliability testing.
5.4.1.1. Convergent validity Based on Table 5, all indicators for each construct have a loading factor value > 0.7 meaning that all indicators in each construct are valid in measuring the construct. In addition, the AVE value of each construct exceeds 0.5 which indicates that all constructs have met the required convergent validity criteria.

Discriminant validity
The results of the discriminant validity test in Table 6 show that all constructs have AVE square root values above the correlation value with other latent constructs so that it can be concluded that the model has met the discriminant validity.  Table 7 show that all constructs have composite reliability values >0.7 and Cronbach's alpha >0.7, which indicates that all constructs have met the required reliability.

Testing of goodness of fit model
The fit PLS model can be seen from the SMRM value of the model. The PLS model is stated to have met the criteria of goodness of fit model if the SRMR value <0.10 and the model declared a perfect fit if the SRMR value <0.08 (Hair et al., 2014). The results of the PLS model goodness of fit test in Table 8 shows that the SRMR value of the model on the saturated model is 0.062 and the estimated model is 0.063 and under the provisions of 0.08, the model is declared perfect fit and is suitable for testing the research hypothesis.

Testing of inner model
Testing the inner model includes the test of the significance of direct influence, testing the indirect effect and measurement of the effect of each exogenous variable on endogenous variables. All of these tests will be used to test the research hypothesis.

Testing of direct effects
Based on the test results on the direct effect of Table 9, several results are obtained.

The Effect of Islamic Business Ethics on Intellectual Capital;
The analysis shows that the P-value is 0,000 because of the P < 0.05, it is concluded that Islamic business ethics has a positive and significant effect on intellectual capital. 2. Effect of Intellectual Capital on BMT Performance; The analysis showed that the P-value was 0.019 because of the P < 0.05, it was concluded that intellectual capital had a positive and significant effect on BMT performance.

Effect of Islamic Business Ethics on Organizational
Commitment; The analysis shows that the P-value is 0.003 because of the P < 0.05, it is concluded that Islamic business ethics has a positive and significant effect on organizational commitment.

Effect of Organizational Commitment on BMT Performance;
The analysis showed that the P-value was 0.000 because of the P < 0.05, so it was concluded that organizational commitment had a positive and significant effect on BMT performance.

Hypothesis Test
Based on the calculation of VAF values in Table 11, it can be concluded as follows: Hypothesis 1: The value of VAF on Islamic business ethics to BMT performance through intellectual capital is 16.88% it means intellectual capital is not a mediator on the indirect effect of Islamic business ethics on BMT performance Hypothesis 2: The value of VAF on the path of Islamic business ethics to corporate performance through the organizational commitment of 29.00% shows organizational commitment is a partial mediating on the indirect effect of Islamic business ethics on BMT performance.
Although overall that intellectual capital does not mediate the indirect effect of Islamic business ethics on BMT performance, the direct relationship that Islamic business ethics (IBE) has a positive and significant effect on intellectual capital ( Table 9). This shows that the better Islamic business ethics is practiced and implemented by BMT, the higher the intellectual capital of BMT.
The results of this test are in line with the theory by Beekun and Badawi (2005) which shows that Islamic business ethics is one of the main reasons for the determination of business operators to believe and run it because Islamic business ethics comes from transcendental sources. Especially in business, Islamic business ethics outlines the concept of the unity of God and human mission in the world as the khalifah. Likewise Tlaiss (2015), Congleton (1991), Jalil (2010) Kumar and Rose (2010), Ali (2005), Rizk (2008), who found a relationship between Islamic business ethics and human resource development including intellectual capital.
However the efforts of BMT must make intellectual capital can mediate between Islamic business ethics and BMT performance include: (a) Providing training that can improve the skills, attitudes, responsibilities of employees so that all employees can take action/ ways to use resources the most efficient (b) directing employees to work optimally so that all employees can prioritize social interests over personal interests (c) prepare future leadership regeneration (d) provide excellent service and communicate effectively to customers so they can increase customer trust (e) commitment of BMT employees to practice Islamic values during activities such as Unity of God, Benoviolance, Equilibrium, Fair, Capital, Sincere, Trusted, and Responsibility and increase self-awareness at work.
All this time, BMT has been less concerned that training, internships, focus group discussions, workshops, seminars, and others can increase the capacity of skills, expertise, understanding, and mastery of problems by employees in the scope of their work so that work is less efficient and has an impact on customer satisfaction and overall BMT performance. The results of training activities, workshops, focus group discussions, mentoring, and others will affect the level of mastery ability and job skills so that managers can direct their employees to work more optimally to increase customer satisfaction, customer confidence, BMT market share, information, and business transparency, increase company image and to raise public funds. More and more trained and highly capable employees will bring up leaders who have to be prepared at this time to become BMT's future backs, with knowledge and skills and experience that is expected that the potential of BMT business in the future will increase and especially will provide benefits and benefits for the Ummah so that the welfare of employees, customers and the surrounding community (the poor) is better. This is inseparable from the Islamic religious values practiced by all BMT employees so that whatever is done daily is worship to seek the blessing of Allah SWT.
BMT performance is good and has a positive influence when mediated by organizational commitment of BMT employees along with practicing Islamic business ethics in their daily work activities and even they practice it in their daily lives at home in the midst of the family, even being practiced by family members so that they become civilized in BMT employees. Likewise, with the direct relationship of intellectual capital to BMT performance, that intellectual capital has a positive and significant effect on BMT performance (Table 9). This shows that the higher of the intellectual capital of BMT, make BMT performance higher.
The results of this study are in line with the theory by Mhedhbi (2013), Tseng et al. (2015) which states that human intellectual capital is a source of value creation. As intangible assets, intellectual capital has a relationship with the creation of corporate value, which means it can improve company performance. According to Massingham and Leona (2015) employee capability as a proxy for intellectual capital and employee satisfaction has a positive effect on work activities as a proxy for social creativity.    The implications that must be made by the CEO/Manager of BMT are (1) applying Islamic values and principles in the daily activities of BMT employees (2) improving employee skills and abilities through training, workshops, mentoring, coaching by Managers (3) fostering employee loyalty, professionalism and responsibility towards their work (4) raises the mindset of having to achieve the goals set by the manager. It is hoped that by orienting to these all points, BMT will be more advanced and developed and able to educate the surrounding community and micro and small entrepreneurs about the existence and benefits of BMT.

CONCLUSION
The growth of BMT in Indonesia is very potential in the future, of course with the support of all parties including BMT employees and administrators, the sharia supervisory board, and also the government by making policies that support BMT growth even better, but this development also brings problems in the internal BMT namely capital, liquidity and collectability financing factors that need to be considered for BMT stakeholders.
BMT performance is well performed and has a positive effect because BMT employees implement Islamic business ethics principles and values in their daily activities as well as the application of intellectual capital and employee commitment to developing BMT have a positive influence on BMT, but BMT performance is not good when practicing Islamic business ethics through intellectual capital due to weak mastery and day-to-day work skills and lack of effective communication and employee responsibilities so that service to customers is less than the maximum which also affects BMT performance.

ACKNOWLEDGMENT
This research is part of the completion of doctoral studies fully financed by correspondence authors, supported and guided in the research process from start to finish by professors as promoters.