Based on the Global Islamic Financial Report (GIFR, 2014), the sharia banking industry in Indonesia is ranked seventh, while in 2011, Indonesia is in fourth down, meaning down three ranks after Iran, Malaysia and Saudi Arabia. If seen from several aspects in the calculation of index, such as the number of Sharia Banks, the amount of non-Islamic finance and the size of Islamic finance, it can be said that Islamic banking in Indonesia running on the spot has not even showed significant progress from previous years.

The existence of sharia banking in Indonesia is a manifestation of the demand of the people who need an alternative banking system which in addition to providing healthy and safe banking/financial services, also fulfil the principles of sharia, but in general the development of Islamic banking in Indonesia has not shown significant progress from in previous years. The development of sharia banking in Indonesia has not been able to compete with conventional banking (Syukron, 2013).

One of the reasons for the failure of sharia banking in Indonesia to compete with conventional banking is the low quality of human resources (Pratiwi, 2016; Hilmawan & Hapsari, 2015). Further Halimah (2016), revealed that the slow development of Islamic banking in Indonesia because it has not fully have human resources with knowledge and skills in the field of Islamic banking, religious behaviour and work ethics based on Islamic values.

The condition of the development of Islamic banking in the province of Bangka Belitung Islands, not much different from the condition of the development of Islamic banking nationally. Based on total assets and Third Party Funds (DPK), for the area of Sumatra, the Islands Province of Bangka Belitung Islands are in tenth position (OJK, 2016).

The results of the pre-survey of 7 sharia banks in the province of Bangka Belitung Islands indicate that the employees of Bank Sharia have not understood that work as worship, not just expect salary or position alone. They still show high individual attitudes, are less concerned with the duties and responsibilities of their co-workers and ignore the role of the group. It is as if individual duties and responsibilities are personal risks and must be solved on their own. They feel successful working that day if they are able to complete the tasks and responsibilities given by the leadership to them without showing extra role for both colleagues and the leadership. In addition, employees of Bank Sharia Province of Bangka Belitung Islands have inadequate knowledge, skills and expertise in the field of sharia.


OCB in Islamic Perspective

Organizational Citizenship Behaviour (OCB) in Islamic perspective is inseparable from the conventional OCB first coined by Barnard in 1938 using the term "willingness to cooperative". Then supported by Katz (1964) under the name "spontaneous and innovative behaviour". In the 80s, Batemen & Organ first used the term "OCB". Although the term OCB was introduced in the 80s, but in the 90s OCB research began to be encouraged until now. Then Williams & Anderson (1991) spawned the terms Organizational Citizenship Behaviour-Individual (OCB-I) and Organizational Citizenship Behaviour-Organization (OCB-O) (Chang & Chelladurai, 2003).

Organ (1988) defines OCB as the voluntary, non-voluntary behaviour of individuals, who are not directly rewarded by the formal reward system, as a whole encourages the effectiveness of organizational functions. While Stamper & Dyne (2001), OCB is a behaviour of company employees aimed at improving the effectiveness of the company's performance without neglecting individual employee productivity goals. More concisely Jahangir et al. (2004) explains that OCB is a work behaviour that exceeds the basic needs of a worker and even tends to ignore his personal interests and needs.

Not much research about OCB in Islam's perspective. The concept of OCB in Islamic perspective is based on Islamic teachings. The Qur'an commands Muslims to help each other in doing good and piety and forbid His people to help-help in sinning and transgression (Q. 5: 2). OCB in Islamic perspective (OCB-IP) is a voluntary action of individuals who are in accordance with Islamic shari'a and expect only falah or ridha Allah (Kamil et al., 2014). OCB in the perspective of Islamic law sunnah, meaning that if not done not get punishment or sin and will get a reward if done. Employees will be rewarded for caring and empathy with others (Wibowo & Dewi, 2017; Diana, 2012). Furthermore Wibowo & Dewi (2017) says that the concept of OCB in the Islamic perspective leads to the concept of brotherhood (ukhuwah) in Islam consisting of: Ta'aruf, tafaham, ta'awun and tafakul. So also with the opinion of Diana (2012), that the OCB in Islam adheres to the behaviour that is in accordance with the values taught in Islam, namely the values of sincerity, ta'awun, ukhuwwah and mujahadah.

Sharia Competence

Competence is a basic characteristic possessed by an individual in meeting the criteria required to occupy a position (Spencer, 1997). While the opinion Becker & Ulrich (2001) that the competence contains aspects of knowledge, skills and ability or personality characteristics that affect individual performance. Competence is the ability or capacity of a person to perform various tasks in a job, where this ability is determined by 2 (two) factors namely intellectual ability and physical ability. Then more fully, Bartram & Roe (2005), explains that competence can be described as the ability to perform a role or task, the ability to integrate knowledge, skills, attitudes and personal values and the ability to build knowledge and skills based on experience and learning.

Chairman of the Association of Bank Sharia Indonesia (Asbisindo), Amin, that the competence of sharia is the Human Resources (HR) that has the character of sharia. Furthermore, Amin stated...

To continue reading