banks need to socialize their innovations and
reinforce their human resources and Islamic banking
system.
Promotion in the perspective of Islam is to
honestly inform about a product of service to the
potential customers. In this regard, Islam strongly
forbids us to provide false information to deceive the
potential customers. A hadith mentions: “Ibnu Umar
said: “I’ve been deceived in the buying of this,”
complained a man to the Prophet. The Prophet said,
“Tell them not to deceive! (Narrated by Bukhari).
2 LITERATURE REVIEW
Marketing is an organization and a process of
creating, communicating, and providing value to the
customers and establishing a long-term and
sustainable relationship with the customers (Kotler,
Philip dan Keller, 2012). Every function of
management contribute in its own way to the
drafting of strategy at different levels. Marketing is
a function with the largest contacts with the external
environments over which the corporation has only
little control. Thus, marketing plays an important
role in the strategic planning (Fejza & Asllani,
2013). In penetrating and seizing a market, a
businessman should also take into account internal
and external factors. The marketing mix has been
defined as the set of marketing tools that a company
uses to pursue its marketing objectives in the target
(Kotler, Philip, & Keller, 2012).The company's
profile depends entirely on the ability of the
management to understand the marketing mix in
question. Shuhaimi’s (2012) study suggests that the
marketing mix through 5 Ps model plays an
important role in the development of Islamic
banking. Mohammad’s (2015) study investigated the
application of 7 PS; i.e., promotion, price, people,
product, place, process and physical evidence, in
banking system. The result revealed that process was
the most important factor, and price was the least
influential factor. This goes to say that the customers
prefer a simple, understandable and quick process in
conducting banking transactions. Meanwhile,
Phillips and Peterson (2004) put forward the
importance of making differentiation in order for the
product/service to be acceptable by the customers
and to have competitive advantage.
Ismal’s (2010) survey on Islamic banking
depositors in Java, Sumatera, and Kalimantan
revealed that 77.7% of the total respondents show
respects towards Islamic banking instruments, 58.8%
understood Islamic financial instruments, and only
27.7% participated in the Islamic financial
instruments. It was also revealed that there were three
types of depositors: sharia-driven, profit-driven, and
transaction-driven depositors. The sharia-driven
depositors refer to the customers who choose Islamic
banks for their Islamic principles and will never
choose conventional banks. The profit-driven
depositors are indifferent between sharia and
conventional banks; they only take profit into their
account. The transaction-driven depositors are those
who use sharia banking service for transactional
purposes. The sharia-driven depositors were 56.8% of
the total respondents, 27% were profit-driven
depositors, and the last 16.2% were transaction-
driven depositors.
It was then concluded that the majority of
depositors were sharia-driven. They chose Islamic
banks because of their product conformity to the
Islamic teachings and fatwa of Indonesian Ulema
Council (MUI) (Shuhaimi, 2012). This confirms
other studies that customers chose Islamic banks due
to religious reasons. Their preference was also
influenced by Islamic financial literacy (Haque,
Osman, & Ismail, 2009; Tara, Irshad, Khan, &
Rizwan, 2014).
A survey conducted by the Financial Services
Authority (OJK, 2016) revealed that in Indonesia the
Islamic financial literacy was only 11.06 % and
Islamic banking literacy was 66.3%. This low level of
Islamic financial literacy greatly affected the
preference for Islamic banks. According to Azmi and
Chong (2014), financial literacy is necessary to
understand Islamic banking products and services.
Abdullah and Anderson (2015) suggest that financial
literacy is shaped by the following factors: views on
banking product, views on Islamic banking product,
parents’ influence on Islamic financial product and
services, factors determining investment in securities,
views on conventional banking product, attitude on
personal financial management, influence of personal
financial management, knowledge on wealth
planning and management, and attitude on Islamic
financial product and services.
Like in Malaysia, the Iranian government fully
supports Islamic banking by ratifying the Law for
Usury-Free Banking in August 1983. This law
requires banks in Iran within three years to adjust
thoroughly their business activities to the principles
of sharia and turn the outstanding interest-based
deposits into interest-free deposits within a year
(Parveen, Zadeh, & Muzakkirsyed). Islamic banking
in Iran and Malaysia enjoys a rapid growth due to
their government full support; not only can it compete
with conventional banking, but also becomes the
global first and second greatest sharia banking
respectively. While in Turkey and Sudan whose
government only gives lukewarm support, the
progress of sharia banking is not so significant.
Indonesian government must learn from other
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