The Effects of Islamic Marketing Mix on Consumer Satisfaction and

Consumer Loyalty

Muhammad Syauqi

, Ririn Tri Ratnasari

, Sri Herianingrum

Universitas Airlangga, Surabaya, Indonesia

Sekolah Pascasarjana, Universitas Airlangga, Surabaya, Indonesia

Keywords: Marketing mix, Customer satisfaction, Islamic marketing, Siddiq, Amanah, Tablih, Fathonah

Abstract: Customer satisfaction is one of the essential factors for success of a company. To achieve high customer

satisfaction, companies must know when and how their customers are satisfied about the products and

services. At present, different companies follow various types of marketing strategies based on target

market demand. Most companies follow conventional marketing strategies, but some companies choose to

follow religious or spiritual marketing strategies such as Islamic marketing strategies. Conventional

marketing strategies satisfy customers based on current customer needs, whereas, Islamic marketing

strategies satisfy customers based on human values, marketing culture, and Islamic rules and regulations

(sharia law). Apart from conventional marketing strategies, Islamic marketing strategies focus more on

religious and ethical rules that are not in conventional marketing. Thus, this study discusses the marketing

mix (product, price, place and promotion). There are many ways that can be done such as by applying sharia

principles that have been taught by the Prophet in marketing. For example honesty, whether marketing

goods or services always apply this principle. The Prophet got the nickname Al-Amin of his honesty. In

addition to honesty, there are still many basic principles of Islam that must be maintained in the course of

business, namely Siddiq, Amanah, Tabligh, and Fathonah. These principles must be applied in marketing

management. By improving Islamic marketing management, it is hoped that it can attract customers to buy

and use goods and services. In addition to feeling comfortable with the application of Islamic principles,

buyers also feel calm and not worried about the halalness of goods and services. Furthermore, customers

will also be loyal to the goods or services because of the practice of Siddiq, Amanah, Tabligh, and Fathonah

in every sales activity that is in accordance with the Sharia.

1 INTRODUCTION

The concept of marketing from an Islamic

perspective is different from the conventional one.

The conventional marketing concept, as many

authors have attempted to define, can be explained

in many different ways. According to Kotler and

Amstrong (2004) the marketing concept as “the

process of planning and executing the conception,

pricing, promotion, and distribution of ideas, goods,

and services to create exchanges that satisfy

individual and organisational objectives”. In 2004,

Philip Kotler defined modern marketing as “a social

and managerial process whereby individuals and

groups obtain what they need and want through

creating and exchanging products and value with

others” (Alom and Haque, 2011).

Kartajaya and Sula argue that sharia marketing is

a strategic business discipline that leads to the

process of creating, offering and changing the value

of an initiator or its stakeholders in the whole

process in accordance with the principles and

principles of muamalah in Islam. The definition of

Kertajaya and Sula is refined by Ratnasari which

says that sharia marketing is an organizational

function and a set of processes for creating,

communicating and provide sharia value to

customers by benefiting the organization and

stakeholders, which in its entirety should be in

accordance with the principles of muamalah to get

ridha from Allah SWT.

According to Alom and Haque (2011), Islamic

marketing is a process and strategy (Hikmah) of

fulfilling needs through Halal (Tayyibat) products

and services, with the mutual consent and welfare

192

Syauqi, M., Tri Ratnasari, R. and Herianingrum, S.

The Effects of Islamic Marketing Mix on Consumer Satisfaction and Consumer Loyalty.

DOI: 10.5220/0007540001920200

In Proceedings of the 2nd International Conference Postgraduate School (ICPS 2018), pages 192-200

ISBN: 978-989-758-348-3

(Falah) of both parties (i.e. buyers and sellers) for

the purpose of achieving material and spiritual

wellbeing in this world and the hereafter. They also

mention that Islamic marketing must never

compromise with unethical practices such as

charging high prices, deceptive practices, misleading

information about the products and services,

hoarding, poor services to the disadvantaged

customers/consumers, and selling unsafe products to

the customers without informing them. Islamic

marketing strategy always motivates the

businessmen or business organisations to avoid these

unethical practices to ensure the highest level of

morality with satisfaction. If the Islamic marketing

concept can be established in business organisations,

then all stakeholders will benefit by getting pure

products and services with good conduct on the part

of the marketers or businessmen. The forthcoming

part of this paper is a comprehensive discussion

about the impact of customer satisfaction through

Islamic marketing mix (product, price, place, and

promotion).

2 ISLAMIC SERVICE WORK

ETHIC

Islamic ethics start with the Tawhid (the oneness) of

Allah swt, which is the highest and most important

concept in Islam. Brotherhood and social justice are

other significant elements of the ethics of Islamic

marketing that are established by prohibiting the

practice of hoarding in Islam (Arham, 2010). In

Islamic marketing ethics there is an amalgamation

between the principle of value maximisation and that

of the equity and justice for the welfare of the

society (Hassan et al., 2008). The analysis of

Mohiuddin and Haque (2012) indicates that ethical

behaviour has two dimensions: one is conventional

and the other is religion-based and Islamic. Only the

religion-based ethical behaviour can lead to the

utmost satisfaction of the customers and all

stakeholders. The interests of all parties in a

transaction, such as buyers, sellers, business

partners, the community and so forth, are ensured in

Islamic teachings and guidelines. Businesses, from

an Islamic perspective, are able to manage a balance

among their responsibilities: to the company, in

terms of profits; to the consumers, in terms of

providing safe and quality products; and towards

ensuring the welfare of society, in terms of

safeguarding moral and ethical levels of those

involved. Thus, there are six categories of ethical

principles that could be applied to marketing

activities.

These are the principles of truthfulness, trust,

sincerity, brotherhood, science and technology, and

justice (Abdullah & Ahmad, 2010). Religion has a

huge influence on consumption, particularly in the

example of Islamic marketing, through consumer

choices and decisions. The link between religion and

personal consumption (perishable and non-

perishable goods) is not difficult to find. Ethics deal

with the moral issues that embody the values of a

society and address the rightness or wrongness of

behaviour. Islam, on the other hand, gives directions

for a Muslim on how he/she should conduct his/her

life. Thus, Islam influences the ethics of Muslim

employees and managers (Koku & Jusoh, 2014). In

the next section, we discussed the effects of

marketing mix on customer satisfaction according to

the Islamic marketing ethics. Moral value in the

concept of work and business of Islam that can be

translated in the form of work ethic application that

is the existence of faith that the purpose of man in

doing the work is worship to Allah and prosper life

by managing the earth and its contents.

We already know that the Messenger of Allah is

a model. By following his behavior or actions, God

willing, we will be safe. Therefore, to know what he

is like, we must recognize it first. Well, one of us is

by recognizing the qualities that are in the

Messenger of Allah. As stated by Jamilatun (2011):

1. Shiddiq or Honest / Right

Siddiq means right. Right is a noble trait that

adorns the morality of someone who believes in

Allah and to unseen things. It was the first trait

that must be possessed by the Prophets and

Apostles sent by God to this world to bring their

revelations and religion. In the Messenger of

Allāh SWT, not only his words were true, but his

actions were also correct, which was in line with

his words. So it is impossible for the Messenger

of Allāh is to be liars, deceivers and so on.

What is meant by Shiddiq, which means honest/

true, is seen not only in terms of words but also

in terms of deeds. Prophet Muhammad SAW

gave an example not only to speak but also to

implement it.

" So that Allah will reward those who are

righteous for their righteousness, and torture the

hypocrites if He wills or accepts their

repentance. Verily Allah is the most forgiving

and merciful”. Source: QS. Al Ahzab, 24

2. Amanah or Trustworthy

The Prophet Muhammad SAW received the title

Al Amin since he was little, long before being

The Effects of Islamic Marketing Mix on Consumer Satisfaction and Consumer Loyalty

193

appointed as the Messenger of Allah. Whatever

business is entrusted to him, he always runs it.

The whole Mecca residents also believes it

because he is not a liar and is always a person

who can be trusted.

" O ye who believe! Do not betray Allah and the

Messenger (Muhammad) and (also) do not

betray the messages entrusted to you, while you

know." (Surah al-Anfal: 27).

3. Tabligh or Deliver

When he became Rasulullah SAW, he always

delivered every revelation he received even

though there was a revelation that touched him.

As his people, of course we also have to convey

good teachings to the people around us,

moeslemates. Being a good friend means also to

remind, even though often the truth is painful.

Tabligh nature means talking with other people

with something that is easily understood and

accepted by the mind, including discussing and

making presentations with other people in easy-

to-understand language (Kartajaya and Sula,

2006: 134-135).

"Then speak to both of you with gentle words,

hopefully he will remember or fear." (Surah

Thohaa:44).

4. Fathonah or Smart

The Messenger of Allah maintained good

relations with various types of people and was

able to organize his community as well as

possible. As his people, being an intelligent

person means being able to lead ourselves to

become a believer who is able to carry the good

name of Islam. For that we must be able to adjust

to the situation. There is no perfect human being

in this world, but that does not mean we cannot

learn from mistakes.

Based on the reviews above, fatanah is not only

smart, but must be able to be smart in dealing

with many things, smart at reading opportunities,

smart in acting, saying, including also must be

creative and innovative, and clever in completing

their obligations properly (professional).

“ A smart person is a person who subdues his

passions and acts for life after death" (HR At-

Tirmidhi: 2383).

Islamic marketers must be able to develop

humanistic characters in order has a balancing

relationship between fellow human beings. In work

a marketer even humanistic aspects must be

implemented in appreciation for glorifying humans,

not just learning human characteristics to be able to

influence consumers to do non-normative and

realistic consumerism behavior. To be able to build

the character of soul marketers who are in

accordance with sharia, development of sincerity

and self development is needed to carry out the

entity halal business. Islamic marketers must build

themselves with various kinds characters such as

having the personality of Siddiq (right), Amanah

(trustworthy), Tabligh (Delivering), and Fathonah

(Smart).

3 ISLAMIC MARKETING MIX

In 1965, Borden first established the concept of

marketing mix with a set of 12 elements, namely:

product planning, pricing, branding, channels of

distribution, personal selling, advertising,

promotions, packaging, display, servicing, physical

handling, and fact finding and analysis. Later

Borden regrouped these 12 elements into four

elements, or 4Ps, namely product, price, place

(distribution), and promotion to satisfy the target

market (Goi, 2009). Customer satisfaction can be

influenced by the marketing mix (4Ps) based on the

Islamic sharia perspective.

Islamic marketing is not only viewed in terms of

belief, but also need to look from the side of the

worldly and doing activities by Moslem or non

Moslem as part of a natural phenomenon, where

marketing also changes through the evolutionary and

revolutionary phases of its meaning and practice to

maintain its relationship and relevance to the new

environment.

3.1 Product

Service products according to Kotler (2000) are all

things that can be offered by producers to be

considered, asked, sought, purchased, used or

consumed by the market as meeting the needs or

desires of the market. Products offered include

physical goods, services, people / personal, places,

organizations and ideas. So the product can be

tangible or intangible which can satisfy customers.

For example, a luxury product should create just the

right image for “customers which have everything”

(Goi, 2009). Many researchers suggest that the basic

product must be positioned for better quality and

price-conscious consumers. Other important aspects

of product may include: an appropriate product

range, design, warranties, or a brand name.

Everyone buys products for their own personal

benefit, and they buy a product with some

expectations. For example, consumers buy books

with the expectation of enjoyment and knowledge.

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There are four types of products. These are as

follows:

1. Formal product: This product refers to the

physical item which is bought by the consumers

for their own benefit; for example, mobile,

computer, and etc.

2. Core product: The core benefit is associated

with using the formal product; what the

customer is actually buying from the

companies; for example, knowledge or status.

3. Augmented product: The totality of benefits

that the customer receives from

the formal product; for example, time saved or

quick access to information.

4. System product: This product refers to the

expansion of the augmented product – the

attendant add-on and extras that come with the

formal product; for example, manuals, training

support (Kotler et al., 2009).

3.1.1 Product in Islamic Marketing

In Islamic marketing, product must be pure and

permissible (halal). This includes the fact that there

should not be any harmful ingredients in the product

which can affect the consumers and the society

negatively. This, in effect, means that the production

of the product must be guided by the Islamic code of

conduct, which is driven by the Islamic sharia laws.

According to the Islamic sharia laws, the exchange

of products or services, such as alcohol, gambling,

prostitution, magic, etc. are not allowed to be sold,

even if they reap high profits (Alom and Haque,

2011). From an Islamic perspective, marketers

should not hide anything from the buyers, even if the

product has some defects, nor should they add

attributes to the product that do not exist. Regarding

product selling, Prophet Mohammad (SAW) said the

following:

The seller and the buyer have the

right to keep or return goods as long

as they have not parted, or till they

part; and if both the parties spoke the

truth and described the defects and

qualities (of the goods), then they

would be blessed in their transaction,

and if they told lies or hid something,

then the blessings of their transaction

would be lost. (Narrated Hakim bin

Hizam, Arham, 2010).

Based on this, we can understand that the seller

must inform the buyer about the quality and any

defects of the product before making any

transaction. If the seller or buyer lies or hides

something from the other, then it will not be

considered a halal (permissible) business

transaction. Therefore, firms and companies must be

honest and ethical in order to provide the best

quality of products or services. This will therefore

fullfil their ’consumers’ expectations in accordance

with Islamic rules and regulations (shariah laws).

Prophet Mohammad (SAW) also mentioned that

if you are selling a product, then you must not mix

good quality products with bad quality products. As

an example, there is a hadith (narration) where the

Prophet went to the bazaar and saw that one person

was selling some dates in a basket. At the top of the

basket all the dates were shining and looked to be

high quality. However, once the Prophet put his

hand into the basket, he found that all of the dates

were wet and were of very poor quality compared to

those at the top. After that Prophet said that a person

should not to sell a product to anyone unless they

know everything about its quality. From the above

example, we can understand that businessman and

marketers must be honest and provide the best

quality product in order to achieve the customer’s

complete satisfaction, from the Islamic perspective.

3.2 Price

Pricing is one of the important decisions that need to

be made by a firm which would affect its revenue

and profitability. In determining the price of a

product, a company or marketing manager needs to

consider not onlythe costs it takes to produce the

item, butalso the customer’s perception on the value

of the product (Hanna and Dodge, 1995).Moreover,

companies strive to get the maximum margin by

looking at a whole range of possibilities to set the

right price to certain types of customer.In

economics, Adam Smith gives the notion of price as

“value in exchange”. Moreover, price is determined

by the intersection of supply and demand in the

market, or the socalled market mechanism (Stiglitz

& Walsh, 2006). While from a marketing

perspective, price is defined as “The amount of

money charged for a product or service, or the sum

of the values that consumers exchange for the

benefits of having or using the product or service”

(Kotler and Armstrong, 2004).

With respect to the types of market, companies

face different conditions in order to set the price for

its products. In a perfect competition market,

companies become only a price taker, which means

that it could not (freely) set its own price(s). Instead

it has to follow the market price. Given many sellers

and no information asymmetry, a perfect

The Effects of Islamic Marketing Mix on Consumer Satisfaction and Consumer Loyalty

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competition market would mean that there would be

no room for each seller to earn abnormal amounts of

profit, and instead it entitles each company to get a

normal or equal profit only. Whether they like it or

not, companies have to set their price equal to

market price. If it is more than market price, the

consumers would not buy from them and find other

sellers instead. Meanwhile, if it is less than market

price, the company would receive many demands

and would not be able to meet this expectation as

their stocks would be limited. The other feature of

perfect competition market is that there would be no

product differentiation, as all sellers would supply

the generic, or perfect substitutions of, goods.

According to Kotler and Armstrong (2004), price

is one important element of marketing mix. In

determining price, firms should consider other

marketing mix elements, due to any decision made

pertaining to those elements would affect the price

too. Thus, firms have to think comprehensively with

regards to the marketing mix strategy, especially

when considering the price. In the product

development stage, instead of analysing the product

features first, firms can set the ideal selling price

first for particular customers, then develop the

product to suit that price. This technique is called

‘target costing’ (Kotler and Armstrong, 2004).

3.2.1 Pricing in Islamic Marketing

Islam is a complete and comprehensive way of life.

It covers all aspects of human activities including

society, politics, economy, education, spirituality

etc. and does not tolerate any attempts to secularise

human activities (Abdullah and Ahmad, 2010).

Moreover, Islam puts more emphasis on the life

in the hereafter. In other words, any human activities

in this current life would determine a person’s status

in the hereafter, and whether they would end up in

paradise or hell. Given the totality of Islam, it can be

applied in all areas including, but not limited to, the

social sciences, physics, biology, law, and, notably,

marketing (Saeed et al., 2001). Moreover, Saeed et

al. also propose using Islamic marketing ethics as an

alternative to secular approaches, for three reasons

which include: (1) the absoluteness of Islamic

teachings, (2) the transcendental aspect of

absoluteness and non-malleable nature, and (3) the

emphasis on value-maximisation instead of profit-

maximisation.

With regard to the value-maximisation, Saeed et

al., (2001) explain that it is based on the concept of

justice. In the holyur’an, Allah orders the believers

to do justice.

O ye who believe! Stand out firmly for

justice, as witnesses to Allah, even as

against yourselves, or your ... lusts (of your

hearts), lest ye swerve, and if ye distort

(justice) or decline to do justice, verily

Allah is well-acquainted with all that ye do.

(Annisa, 4:29)

Based on the above verse, Muslims should

practice justice under any condition, even if it may

be against their own self, family or group interests.

Moreover, Muslims should avoid bias when judging

or dealing with others. Finally, in the business and

marketing context, justice relates to “fair play” and

“just dealing” (Saeed et al., 2001).

The application of justice can be found in many

business examples. In trade, sellers must inform

customers of the features of the products, including

the defects if any to ensure that the price paid is

equal to the quality and value perceived by

customers. In the service sector, restaurants have to

be transparent by informing customers the prices of

foods and beverages. In Surah Annisa verse 49,

Allah orders the believers to practice justice, fair

play, and just dealings:

O you who believe! Eat not up your

property among yourselves unjustly

except it be a trade amongst you, by

mutual consent. And do not kill

yourselves (nor kill one another). Surely,

Allah is Most Merciful to you.

To assure that just dealings and fair play exist in

a trade contract, the features of the goods (subject

matter) must be precisely defined by both

contracting parties (seller and buyer). Prophet

Muhammad SAW encourages the parties to a

contract to mention all aspects of the agreement to

avoid misunderstanding which can lead to legal

dispute as mentioned in the hadith narrated by Ibn

Abbas below:

“Allah’s Apostle came to Medina and

the people used to pay in advance the

price of fruits to be delivered within one

or two years. (The sub-narrator is in

doubt whether it was one to two years or

two to three years.) The Prophet said,

"Whoever pays money in advance for

dates (to be delivered later) should pay it

for known specified weight and measure

(of the dates).” (Book #35, Hadith #441,

Sahih Bukhari)

Islam does not view pricing solely from the

business perspective but also from the interest of

society. According to Abdullah and Ahmad (2010),

all parties’ (buyers, sellers, society, etc.) interests are

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protected in Islam. The idea here is that any self-

interest should not sacrifice the other higher

objectives. In other words, business organisations

have to move beyond the narrow-minded objective

of profit- maximisation. Saeed et al. (2001) argued

that too much reliance on profit-maximisation would

create problems of moral hazard. Consequently,

companies would create ways to maximize profits

that sometimes may harm the society.

The case of the sub-prime mortgage crisis in US

in 2008, for instance, was mainly driven by

speculative actions of financial institutions for more

profits by creating complicated financial products.

They engaged in trickery to improve the products

features. In financial markets, to attract more

demand for securities, they should obtain a triple A

rating. The conflict of interests persisted as the

issuer of securities paid rating agencies huge funds

for high ratings. When the crisis started, many

securities buyers, mortgage borrowers and people on

the street did not now what was going on. The sub-

prime crisis was escalated by the financial and

economic crisis with the middle and low income

earners badly affected. Many of them become

homeless, lost savings, jobs, and futures.

In the case of any threats that could potentially

damage the market mechanism, the authority could

interfere in the market by imposing penalties upon

parties that deliberately harm the public interest

(Saeed et al., 2001). For instance, a seller or group of

sellers conspire to increase the market price by

hoarding products. To safeguard the public welfare,

the government or market authority could impose

severe punishments on the sellers involved in such a

scheme. Moreover, the market authority could

continue interfering in the market by increasing the

supply of the goods. Once the supply of goods

returns to normal, the market authority should

withdraw their intervention in the market and let the

market players engage in free trade.

3.3 Place (Distribution)

A place or distribution channel is a way of

transporting the product to the customer and the

level of accessibility of the product to customers.

This element of marketing mix is like the vehicle for

the other elements of marketing (product, price, and

promotion). Without place, the customer will not

have access to products. Distribution channels can

be defined as “a path through which goods and

services flow in one direction (from vendor to the

consumer) and the payments generated by them that

flow in the opposite direction (from consumer to the

vendor)”.

There are some basic channel decisions that a

marketer must make before venturing to make the

products accessible to the customers. These

decisions are direct or indirect, single or multiple,

cumulative length of the multiple channels, types of

intermediary and the number of intermediaries at

each level. A channel is said to be direct when the

distribution is from the company to the customer

and the payment is paid directly to the company.

When a channel is indirect, the company sends the

products to a distribution center and the distribution

center distributes to their major distributors and each

distributor will send the products to retailers which

will be made accessible to the local or global

customers depending on how big the company is.

The two types of distribution channels discussed

above are for physical and tangible products. For

services, a service channel will ensure the

accessibility of the services to customers.

3.3.1 Place (Distribution) in Islamic

Marketing

As mentioned earlier, Hassan et al. (2008) described

Islamic marketing principles as a way of combining

value-maximisation with the principle of justice for

a broader scope of public welfare. As such,

conventional marketing looks deep into value

maximisation of products and services, while

Islamic marketing adds the principle of justice so

that the welfare of the customers are properly

considered and not overtly concerned with value

maximisation. ‘Marketing’ is fundamentally based

on the concept of capitalism and sociological

theories of the growth of consumerist culture (Alom

and Haque, 2011). Marketing and the elements

pertaining to it focus directly on increasing wealth

and abandoning the social effect of customer’s

beliefs and culture. In the case of distribution, there

are different issues. Some of the unethical practices

that pertain to distribution channels are listed below:

• Manipulating the availability of a product with

the aim of exploiting the customers

• Coercing customers in the distribution channel

• Exerting undue pressure over the resellers’

choice to handle a product

• Using packaging designs without proper security

and safety for the product

• Inappropriate packaging of the product

• Transporting dangerous and toxic products

through public highways

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• Distributing haram products together with halal

products (Hassan et al., 2008).

All of these practices are against Islamic

marketing ethics for distribution channels. The

ethical behaviour of an Islamic marketer should be

of a fair and just person without exploiting

customers or deceiving them in any manner.

3.4 Promotion

According to the definition of the Chartered Institute

of Marketing (2004), ‘promotional mix’ is “a term

used to describe the set of tools that a business can

use to communicate effectively the benefits of its

products or services to its customers”. Thus,

promotional mix is said to include tools such as

advertising, public relations, sales promotion, direct

marketing, and personal selling. Businesses need to

inform customers of the products and services they

provide in order to facilitate the firm’s survival in

the very competitive business environment. In

addition, “effective communication with your

customers is vital to ensure that your business

generates sales and profits”. This latter part of the

explanation given by the Chartered Institute of

Marketing (CIM) is where promotion in Islamic

marketing would beg to differ, since generating sales

and profits is not the main objective or goal of

businesses implementing Islamic marketing.

Promotional mix activities can be beneficial in terms

of social and economic progression by encouraging

“healthy competition”, however from the lens of an

Islamic marketer, these activities should not

encourage wasting or overspending of resources

(Abdullah & Ahmad, 2010). Furthermore, the

concept of promotion in Islamic marketing focuses

more on providing customer satisfaction, rather than

satisfying one’s (the firm’s) own goals alone.

3.4.1 Promotion in Islamic Marketing

Due to the lack of written literature specifically on

‘promotion’ in Islamic marketing, or ‘promotion’

from an Islamic perspective, this section looks at the

various literature that is in one way or another

related to this topic, such as those written on Islamic

marketing in general, Islamic economics, and the

like. This allows us to make inferences as the basis

of Islamic perspective lies on the same two main

sources, i.e. the Quran and Sunnah.

Muslim marketers must ensure that all

aspects of marketing activities, such as

planning of goods and services, pricing

and distribution strategies, as well as

the promotional techniques used, are in

accordance with the regulations

stipulated in the Quran and the Sunnah.

(Abdullah and Ahmad, 2010)

Abdullah and Ahmad (2010) outlined six

categories of ethical principles (Islamic perspective)

which are applicable to marketing activities i.e.

truthfulness, sincerity, trust, justice, brotherhood and

science and technology. On similar grounds, Ibn al-

Ukhuwwah mentioned that over-praising or

exaggerating of qualities and attributes that the

product or service does not have, is in fact unethical,

particularly under Islamic marketing ethics (Hassan

et al., 2008). Thus, when dealing with such

marketing activity as ‘promotion’, “all aspects of

communication to the consumers, whether through

advertising or personal selling, must be done in a

truthful manner without any intentions of misleading

them or cheating them.” (Abdullah and Ahmad,

2010).

In Islamic ethics, promotional techniques must

not use sexual appeal, emotional appeal, fear appeal,

false testimonies, and pseudo research appeal, or

contribute to the dullness of the mind or encourage

extravagance. Within the Islamic framework, these

promotional techniques are unethical since these

methods can be utilised purely to exploit the basic

instinct of consumers worldwide with a view to gain

profits and greater market share (Hassan et al.,

2008).

In addition, Hassan et al. (2008), further

mentioned that “Prophet Muhammad SAW

expressly condemned all manipulative promotional

behaviour stating that, “One who cheats us is not

one of us” (al-Nawawi 2: 770)”.

4 CONSUMER SATISFACTION,

CUSTOMER LOYALTY AND

MARKETING MIX

Tjiptono & Chandra (2011: 292) the word satisfaction

comes from the Latin "satis" (meaning sufficient) and

"facio" (doing or making). So it can be concluded

that satisfaction is an effort to fulfill something or

make something adequate. Satisfaction itself is a

picture or feeling of someone or customer about what

he has achieved or gained. The existence of a sense of

satisfaction experienced by customers will produce

good meaning that the customer will make a repeat

purchase. According to Kotler & Keller (2009: 139),

satisfaction is a feeling of pleasure or disappointment

that arises because of comparing the perceived

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performance of the product (or outcome) to their

expectations. For business customer satisfaction is

very important as stated by Tjiptono, et al. (2008: 42)

customer satisfaction is crucial for the survival and

competitiveness of every organization, both business

and non-profit.

According to Griffin (2003) consumer loyalty is a

strong commitment from consumers, so they are

willing to repurchase products and/or services that

are consistently preferred in the long run. Loyalty

consumers are formed from achieving satisfaction felt

by consumers in connection with their activities to

consume goods and or services without being

affected by the situation and marketing efforts of

other products trying to make him switch to buying

another product. So loyalty consumer is an attitude

that can make consumers do consistent repurchase of

certain company products.

Rachmawati (2011) also stated that consumer

satisfaction with a product can be realized, one of

which is the support of a good marketing system

through a marketing mix that includes products,

prices, promotions and places. Factors that exist in

the marketing mix are variables that are expected to

create customer satisfaction and lead to customer

loyalty.

5 CONCLUSIONS

It is indeed very true that Islam provides a complete

way of life. It parcels all features and safeguards

human kind for unnecessary ‘evils’ of society. A lot

of the issues and problems faced in society

nowadays are a result from the lack of ethics in our

daily lives. People tend to be overridden by greed

and self-satisfaction, i.e. competition and profit

maximisation rather than looking at cooperation and

moderation, which the latter pair are what forms the

basis of Islamic worldview. When talking from an

Islamic marketing perspective and comparing

‘competition and profit maximisation’ versus

‘cooperation and moderation’, the latter pair

provides a “win-win” situation in that it facilitates

‘satisfaction’ to both the consumers and the sellers,

as opposed to the former pair which serves to only

satisfy the sellers. Thus, in order to avoid promoting

‘toxins’ towards society, businesses should

implement Islamic marketing through all their

marketing mix strategies to gain not only better

‘rewards’ in this world, but also for the hereafter.

Consumer satisfaction towards a product and

service can be realized one of them with the support

of a good marketing system through a marketing

mix that includes products, prices, promotions, and

places as well as Islamic values (Siddiq, Amanah,

Tabligh, Fathonah) so that the Moslem community

emotionally touches especially in determining

repeated purchases and uses of an item or service.

Factors that exist in the marketing mix and coupled

with the practice of Islamic values are variables that

are expected to create customer satisfaction and lead

to customer loyalty.

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