Marketing Mix From Islamic Marketing Perspective

Mohd Ali Bahari (G1025159), Faizal (G1025853), Ma Yue (G1110585)

& Anwar (G1116837)
PhD Student of Business Administration
Department of Business Administration
Faculty of economics and management sciences
International Islamic University of Malaysia

Abstract
The current practice of marketing prevailing nowadays all over the world is
sometimes not suitable to the Muslim population, given the different religious
teachings of Islam that are reflected on all the other aspects of the Muslims lives
as Islam is not a mere religion but rather a complete way of life, containing
guidelines and teachings for every single detail in the everyday life. Having said
so, there is a need to elaborate a different type of marketing, one that is adequate
and compliant with the Islamic teachings. As such the papers attempts to
highlight and discuss the main features of the Islamic marketing as recommended
by the Islamic legal sources and practices of the companions of the prophet pbuh
as well as based on the previous studies in this area. Finally the paper attempts to
come out with suggestions to expand the business activities towards and also
beyond the Muslim markets.
Keywords: Islamic marketing, Marketing mix strategies, Muslim business.
1. Introduction
Allah SWT states:
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 (Al-Quran 4:29).
Based on the verse of Al Quran, Islam teaches its followers to engage in a decent way
of wealth acquisition through fair trade. In general, commerce is viewed as essential
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Electronic copy available at: http://ssrn.com/abstract=2017488

in Islam, for as long as the process is parallel with Islamic teaching on doing business.
In relation to that, we should not forget that Allah SWT destined Prophet Muhammad
SAW to be a successful businessman before his prophetic life (Antonio, 2007; Trim,
2009) as a model that we should emulate. So much so, we must realize that the need
for such emulation is due to the Islamic Marketing to cater for need of Muslim market
which composed of approximately 21.01 percent or 1.43 billion of the entire world
population (CIA, 2009). Muslims represent a majority in more than 50 countries in
Asia, Africa, and Europe and their religion, Islam, is considered the fastest growing
among all religions on Earth (Saeed et al., 2001). Those 1.43 billion Muslims live in
economically feasible numbers in most countries in the world. In USD, the global
Muslim consumer market is estimated at US$2.7 trillion today, and is forecast to
reach a staggering $30 trillion by 2050 (JWT, 2007).

The Muslim businesses do not live in isolation and therefore have to respond to world
challenges. One of the biggest challenges they face today is globalisation which
requires them to design and employ effective and efficient marketing strategies in
order to explore opportunities presented by it. The strategies to be adopted by Muslim
businesses are expected not only to meet the challenges of the emerging markets but
equally to meet norms, values and cultural needs of the Muslim societies (Saeed and
Sohail, 2001).It is significant to bear in mind that, the provision of goods and services
(industry) is not only permitted by Shariah but also its promotion is obligatory on all
Muslims. Furthermore, commerce had been the occupation of the Prophets of Allah.
From the Islamic perspective, enhancing the services of the industry engaged in the
provision of essential services to the society is fadral-kafaya (obligation of
sufficiency). Allah has equated business men especially those who travel for the
purpose of trade, with the mujahidun (Yusuf, 2010).
It should be understood from the foregoing discussion that Islam does not oppose
activities aimed at promoting business and industry but rather mandates and
encourage it. However as a matter of requirement, this promotion must be done with
great sensitivity to the moral and ethical or ethical rules specified in the Quran and
the Sunnah of the Prophet. In line with that, Islam has laid down moral principles
regarding business transactions and failure to adhere to them deprives a transaction of
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Electronic copy available at: http://ssrn.com/abstract=2017488

its integration to any category of Islamic decorum (Yusuf, 2010). With this
background in mind this write-up is an attempt to review the marketing strategies
from the Islamic perspective. Journals relating to the subject matter are critically
reviewed in order to gain understanding on how to expand and promote business to
and beyond Muslim markets in an Islamic way.
1. Marketing mix strategies
Marketing mix can be described as the total sum of all decision associated with
marketing activities. Decision based on the marketing mix is critical for the success
products. Marketing mix contains the following four elements and each of them will
be explained from the Islamic perspective.
2.1 Product
When companies do business, the marketing department plays a role in delivering
products and services which suit the costumers expectation. Besides that, in
delivering their products and services, companies are expected to do so in a morally
acceptable way. Based on Tawhidic principle, human being is the representative of
Allah to manage this world and its resources in just way (Abusulayman, 1998;
Badawi, 2002). As far as the products are concerned, justice should be implemented
in smoothing the flow of goods, among others. By smoothing the flow of goods,
companies will ease the customers in meeting their needs. Besides, it could prevent
the practice of hoarding which is condemned by Islamic teaching. Hoarding will
inflate the price and create injustice to those who cannot afford to but the particular
product that they need. By eliminating the practice of hoarding, one has successfully
shown ones act of brotherhood (good inter-human relationship) to other people and
also establishes justice to society. Since everybody is essentially equal, all costumers
have equal rights to get the products that they want in order to satisfy their need. Most
importantly, Islam requires that its followers who forms big majority in todays world
consumerism, only consume halal (lawful) products that conform to religious
standards. Halal food comes from acceptable food categories, which is safe and not
harmfully prepared later on could become the main products that ensuring prosperity
of the Islamic Marketing.
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2.1.1 Characteristic of Islamic Marketing Product

In terms of Islamic marketing, the total submission to Allah SWT means that all
aspects of marketing must be parallel with the teaching of Islam. Though the
implementation of the course might vary, the conducts and principles must be in line
with the guidance of Al Quran and Al Sunnah. According to Sula and Kartajaya
(2006), Islamic marketers must be able to include the spirit of Islam in all aspect of
marketing activities, from the planning to after sales service. In other words, any
marketing activities must be done within the ethical boundaries set by Islamic
teaching. There are some aspects that Islamic Marketing should really concern when
relating to products.
i.

Realistic

In marketing point of view, being realistic means an opportunity for creativity. This is
a state where marketers ability is being tested in order to create breakthrough. For
instance, if companies knew that they are selling expensive products, they are better
sell the product in credit rather than asking people to buy it in cash. They could also
offer the least expensive products. This may encourage customers willingness to buy.
These two examples show how the state of being realistic creates hope, which in turn
create an inner power to make a breakthrough. It is important for Islamic marketers to
understand this concept since it will increase the spirit of marketing their products.
ii.

Humanistic

Companies also should view the market humanly. This means that companies should
realize that it is the human being that buy the products, not just a set of being which
could be treated like an object. Therefore, Islamic marketing should be more
aggressively of promoting this kind of humanistic approach compared to the
conventional one in terms of its achievement.

iii.

Transparency
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On selling products transparently, Prophet Muhammad SAW said the following:

Narrated Hakim bin Hizam: Allahs Messenger said, 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 (Khan, 1997, p. 173).
Meaning to say, product transparency could hinder the consumers from any harm that
the products may cause.
2.1.2 Fundamental Elements of Islamic Marketing Product Strategy
The elements of products from Islamic marketing perspective among others consist of
how products are being positioned. According to Kotler and Armstrong (2010),
companies must position their products so that the products could be deemed valuable
from the customers perspective. However, an examination from several literatures
(Kamaluddin, 2007; Al-Fatih, 2009; Trim, 2009) suggested that Prophet Muhammad
SAW positioned himself as an honest trader, rather than positioned the products he
sold. In other words, it seems that the sellers are more important than the objects
being sold. This however does not imply that Prophet Muhammad SAW did not think
about the quality of his products. In fact Prophet Muhammad SAW did a total
positioning in his style of marketing products. He did not just position the products
that he sold, but also the way he sold them. With his personality, Muhammad SAW
made a differentiation in his offering and thus becomes main elements for Islamic
Marketing. There are of three elements that could become strategy towards product in
Islamic Marketing namely differentiation, marketing mix, and selling.
2.1.2.1 Differentiation
The type of differentiation that Prophet Muhammad SAW made was unique at his
time which promotes both sellers and the products they sell must be coherent. This is
because a factor called transparency will take place. One obvious differentiation that
Prophet Muhammad SAW did was his moral obligation to tell every customer the
weak point of his products (Al-Fatih, 2009). He never concealed anything from his
customers, including any defects that his products contained. Al-Fatih (2009) also
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added that telling the defects of the products sold was some something of a must for
Prophet Muhammad SAW. Arguably, this is important to be considered as
differentiating products on the basis of the sellers morality might bring real impact to
the quality of the products sold.
2.1.2.2 Designing marketing mix
Prophet Muhammad SAW already taught some lessons in conducting business, which
could be implemented in marketing mix. On product, Prophet Muhammad SAW
chose to sell commodities which are needed by all people and are not rotten (Trim,
2009) which he chose to go for clothing. (Trim, 2009), According to Al-Fatih (2009),
Prophet Muhammad SAW also prohibited to put the low-quality and the high-quality
products on the same place. The transparency of product arrangement allows
customers to easily differentiate between high and low grade products. On place
(distribution), Prophet Muhammad SAW prohibited the act of monopoly. Thus,
dominating the distribution channel with the intention to set up the price level is an
act condemned by Islamic teaching (Trim, 2009)[13]. On promotion, Islam prohibits
the practice of over promising (Trim, 2008). Products should be communicated within
ethical boundaries so that customers do not feel deceived. Finally, on phrase, Islam
teaches its followers to present an agreement in the process of buying and selling.
This is very important in Islam, as failing to meet the conditions of buying and selling
will cause the process unacceptable.
2.1.2.3. Selling
In selling products, at least there are several lessons that one can learn from Prophet
Muhammad SAW. First of all, sellers are not allowed to conceal anything to their
buyers during transactions (Trim, 2008). Thus, for as long as sellers meet with the
buyers, either one can opt to quit or to continue negotiation (Trim, 2008). Secondly,
sellers are prohibited to sell something that does not exist (Trim, 2009). Thus, the
goods being sold must exist. Thirdly, scaling needs to be as accurate as possible
(Trim, 2009). If the products is 1 kilogram, then the scale must show 1 kilogram and
not otherwise. Fourthly, it is highly recommended that sellers do not go to other
buyers unless negotiation fails with the first buyer (Trim, 2009). Prophet Muhammad
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SAW did that in order to satisfy and to respect all customers (Trim, 2009). Last but
not least, Prophet Muhammad SAW taught to prioritize the first buyer (Trim, 2009).
From the above presentations of Prophets selling techniques, one could learn that
Islam also puts special attention to total customer satisfaction. In fact, this is actually
the key towards sustainable business development. Eventually by having all
customers satisfied, companies could have customers that last.

2.2 Price
In the Islamic context, Shaw (1996) reported that the act of getting something too
easily and without hard work is known as Maisir or gambling and it is strictly
prohibited in Islam. Furthermore, receiving a profit without working for it, known as
Tatfif is also prohibited (Ahmed & Mukhtar, 2001).
The above definition of gambling is quite wide, because to get things easily and
without hard work can also be associated with the concept of iwad, that is when a
trader sells at a price higher than the cost of the inputs, the profit margin or an
increase over capital must contain an equivalent counter value (Rosly, 2001). The
iwad principle is an important element in everyday dealings, and this was evoked by
Saeed, Ahmed and Mukhtar (2001) who stated that, changing the price without
altering the quality and/or quantity of the product is illegal. In fact, the idea of
unpredictable gain or loss pertaining to this practice i.e. the high degree of uncertainty
has not been evoked in this definition. As such, Al-Musnad (2002) added that
gambling is a type of activity that oscillates between profit and loss (Yusuf, 2010).
On the other hand, Ahmad (1995) reported that, Islam also prohibits price
discrimination practice between bargainers and non bargainers by selling them the
same product for different prices. In this regard, Saeed and Sohail (2001) argue that
price discrimination is a sort of riba. Furthermore, Niazi (1996) added that no corner
market, no hoarding, no unjustified price manipulation and no restriction on trade are
allowed in Islam. The same argument was confirmed by Hassan, Chachi and Abdul
latif (2001) who added that Islam does not prohibit price controls and manipulations
for the purpose of meeting the needs of the market. Example, current practise of
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airline, hotel, and some other industries are depends on the price discrimination
strategy which the customers have to pay different charges because of the date factor.
The price level is also very important and sensitive. It may impact the whole market
either positively or negatively. Arham (2010) states that, the prophet pbuh sold his
products at a price that could be absorbed by the market. In the same context, Saeed,
Ahmed and Mukhtar (2001) referred to the famous story of Umar Al-Khattab when he
passed by Hatib bin Abi Baltaah and found him selling raisins at a much lower price
with the intention of putting his competitors to loss. Umar Al-Khattab told him: Either
enhance your rate or get away from our market. The authors also referred to the hadith
of the prophet which goes thus: Do not raise prices in competition (An-Nawawi
2:270, narrated by Al Bukhari and Muslim). As such, the authors deduced that Islam
encourages self operating mechanisms of price adjustments and healthy competition.
In fact, the three references above clearly show that, the price cannot be lower than
the standard price in the market because of its effect of benefiting the buyers but
harming the sellers. Likewise, it cannot be higher than the standard price in the market
because it will harm the buyers whom may not have enough money to purchase the
needed merchandise but are forced to do so. As Islam is deen wasatt or a moderate
religion, the best option is adopt the one that will benefit both the buyers and sellers
and it is notably the one practiced by the prophet pbuh. It is noteworthy that the
market in the era of the prophet pbuh was relatively smaller as compared to the
current one. As such, it may be more difficult to define the suitable price or the price
that will benefit both buyers and sellers. In micro economics context, the use of
supply and demand curve has always been a good tool to identify the optimal market
price. However, the demand and supply data are not available to the public to assess
its accuracy, this is where Saeed, Ahmad and Mukhtar (2001) submits that Islam
prohibits false propaganda on the part of the international marketer regarding the
position of demand and supply through the media. This element is actually very
important in ensuring the accuracy and credibility of supply and demand curve
position.
Finally, Ibn al-Ukhuwwah (1938) highlighted some of the current practices that are
illicit and are against the teachings of Islam (as cited in Hassan, Chachi and Abdul
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latif, 2001). This include the case where real owners of the merchandise pretend that
they are not the owners in order to increase the price by making consumers believe
that, a higher price would be charged by the real traders, or when there are collusive
agreements, at this level, the authors argue that all unethical lapses in pricing are
equivalent to injustice and are sin. The above argument is fairly true and there are
many Islamic legal references that confirm this fact. For instance, the prophet pbuh
said in the hadith: Those who cheat us, are not from us (narrated by Muslim). In fact,
in todays life, there are many more illicit ways used by either buyers or sellers to
benefit from a specific situation and make extra profits, meaning to say that people
tend to care less about the way they make their profits, and this fact was also clearly
stated by the prophet pbuh, who said: A time will come where people will not care
whether they took wealth in a Halal or Haram way (narrated by Al-bukhari). It is
worth mentioning that, the illicit ways of doing business are increasing, specifically in
the international context, whereby there are still many gaps that buyers and sellers
comfortably use to cheat each other and make extra benefits out of it.
2.3 Promotion
Saeed et al. (2001) highlighted that the crux of Islamic marketing is its value
maximization principle that based on equity and justice comprising of just dealing and
fair practice for the greater benefit of the society or ummah. Sula and Kartajaya
(2006) as cited in Arham (2010) discussed four general characteristics that encircle
Islamic marketing concept which are spiritualistic, ethical, realistic, and humanistic.
Therefore, all activities in this commonly known third P of the marketing mix
should adhere to aforesaid characteristics of Islamic marketing concepts. Saeed et al.
(2001) discussed some of the important rules central to Islamic marketing concepts
pertaining to business promotional activities. Above all is the need to reveal the truth
and having no intention to conceal the facts about products and services promoted by
the business. This behavior fits very well with the spiritual characteristics of Islamic
marketing which requires all business conducts (including promotional activities)
must be coherent with the teaching of Al-Quran and Sunnah. Spiritual characteristic
means total submission to Allah SWT which obliges Muslim marketer to act in
accordance to the teaching of Islam. As the Prophet (peace be upon him) said One
who cheats (ghassh) is not one of us (An-Nawawi 2:770, as cited in Saeed et al.
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2011). As a result, sellers and marketers are obligated to reveal all available and
known information of defects to the purchaser which cannot be seen on the surface
and cannot be found out by the cursory glance (Niazi, 1996, as cited in Saeed,
2001). False assertions (Kadh), unproven claims, false testimonies, over praising
products, false oaths and unfair speeches are among cover-up behaviors that are
strictly prohibited in the process of facilitating the sale of goods.
Apart from cover-up promotional behaviour discussed in the previous paragraph,
manipulative promotional behaviour is also prohibited not only from Islamic
marketing perspective but also deemed unethical from conventional marketing point
of view as Barry and Shaw (1992), cited in Saeed (2010) stressed that ethically
marketers should not employ psychological appeal that persuade customers by
appealing to their emotional needs and not to rational needs. Manipulative
promotional behaviour is unethical due to the fact that they are utilized purely to
manipulate the basic instinct of consumers for the purpose of developing impulse
feeling towards products thus enable marketers to gain better sales and profits as well
greater market share in the future. This is aligned with Hanafy and Salam (1988),
cited in Abdullah and Ahmad (2010) that summarized six categories of ethical
principles that can be applied to marketing activities. Those principles are
truthfulness, trust, sincerity, brotherhood, science and technology and justice. They
added that all facets of communication to the consumers must be conducted in a
truthful manner without any intentions of misleading them or cheating them. This inturn matched the ethical characteristics of Islamic marketing described in Arham
(2010) that emphasized the ethics within the business transaction. Sula and Kartajaya
(2006), as cited in Arham (2010) furthermore stated that one of the characteristics of
Islamic marketers is full of ethical consideration. He added that this ethical conduct
must follow the teachings of Al-Quran and Hadeeth. Therefore, it is necessary to refer
this kind of ethics as Islamic Ethics. Saeed et al. (2010) stated that Islamic ethics
strictly prohibits the promotional techniques that use sexual appeal, emotional appeal,
fear appeal, false testimonies and pseudo research appeal that contribute to the
dullness of the mind and/or encourage extravagance. In addition, it also forbids
exploiting of women in advertising, excessive use of fantasy, the use of suggestive
language and behavior, and the use of women as objects to tempt and attract
customers. Clearly, Islamic ethics applied in the field of marketing able to create a set
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of guideline for marketers to commence their marketing campaign and activities in an

appropriate manner and thus gain recognition not only from customers but also
conceivably from competitors.
Sula and Kartajaya (2006) cited in Arham (2010) further emphasized that Islamic
marketers, on top of being spiritual and ethical, should also be realistic, creative and
not being too rigid in practicing Islamic marketing, provided that it does not violate
the Islamic law. They added that Islamic marketers must be able to realistically
differentiate themselves from other marketers that partially or wholly neglected
Islamic principles in marketing activities. Al-Fatih (2009), cited in Arham (2010)
highlighted one exemplary conduct of the Prophet Muhammad (peace be upon him)
with regards to differentiation was his moral obligation to tell every customer the
weak point of his products. The Prophet never concealed anything from his customers
including any defects that his products possessed, and in fact telling the defects of the
products sold was something of a must for Prophet Muhammad (peace be upon him).
Abdullah and Ahmad (2010) mentioned that Islamic guidelines ensure that the interest
of all parties in a transaction, that is, the buyers, sellers, business partners and the
community are safeguarded. This indicates that Islam is so realistic that it not only
protects the interest of marketers but also all the parties involved in a transaction. This
realistic view in Islamic marketing is crucial as it provides the room for creative
thinking that would enable marketers to launch a breakthrough promotional campaign
in accord to Islamic principles to attract customers to buy even expensive products.
The last characteristic of Islamic marketing proposed by Sula and Kartajaya (2006),
as cited in Arham (2010) is humanistic character that based on the Islamic teaching
about the values that differentiate human from other creatures in this world. Islam
promotes good values and rejects inhumane desires such as greed and hatred. They
added that humanistic aspect of Islamic marketing is in fact parallel to the concept
discussed by the renowned marketing guru Philip Kotler known as Sustainability
Marketing. The concept proposed that companies need to balance between market
demand and environmental preservation by giving more attention to society and more
importantly to the environment. Abdullah and Ahmad (2010) highlighted that Islamic
guidelines enable Muslim businesses to see the importance of both responsibilities to
the company in terms of profits as well as to the consumers with regards to providing
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safe and quality products, and towards ensuring the welfare of society. Obviously, the
Islamic marketing guidelines contain the humanistic element in it that subsequently
requires marketers not only to embrace good values themselves but also to convey
those values throughout their promotional campaigns.
Overall, the Islamic guidelines do not restrain the marketers from being creative and
innovative in their attempt to attract new customers and retain existing customers.
However, in that process they need to bear in mind of their accountability to God
because to practice pandering, deceit, treachery, theft or injustice is considered as
disgraceful, dishonourable and shameful gain (Ibn-Miskawayh, 1968, as cited in
Saeed, 2001). We cannot deny the importance of marketing in satisfying consumers
needs and wants as well as serving as a means in achieving companys objective.
Nevertheless, Muslim marketers are obliged to ensure that all facets 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).
Yusuf (2010) made it clear that promotion activities is not a new development in
business, rather it is something that indicate an act of Ibadah in itself and which has
been in existence right from the earlier period of Islam. He supported this with the
verse of the holy Quran 73:20 that say Allah praise the equipment used to promote
trade. Since trading activities and industrialization is made obligatory for the
Muslims, all those means that can be used to promote it in accordance with the
teaching of the Holy Quran and the sunnah of the Holy Prophet Muhammad (peace be
upon him) is encouraged for the Muslims. Abdullah and Ahmad (2010) emphasized
that a marketer must uphold the trust Allah (peace be upon him) has in him through
proper management of the resources bestowed upon him for the betterment of society
and the surrounding environment. These resources including the budget allocated for
marketing and promotional activities. Therefore, it is crucial to stress again that all the
marketing and promotional activities that have been allocated the budget upon them,
by those responsible in the company, have to be conducted with good intention as The
Prophet (peace be upon him) said actions are only by intentions, and every man has
only that which he intended. (An-Nawawi's forty hadiths). This saying indicates that
intention is the measure for rendering of true actions. So, when the intention is good
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then the action is good, and when the intention is corrupt then the action is also
corrupt.
Obviously, thus far the literature suggests that Islamic approach to marketing certainly
contributes a great deal of benefits to the society. It is based upon value maximization
that has its foundation entrenched to the concept of justice that not only facilitates
fair-play but also take into consideration the welfare of all parties. All the Islamic
guidelines regarding promotion are aimed mainly towards eliminating fraudulent
activities and unjust treatment of the consumer. Hopefully, the development in the
literature pertaining to the research area could further enhance the acceptability of
Islamic marketing and promotion among marketing scholars as well as professional
practitioners.
2.4

Place

Place or distribution has been well recognised as one of the key to successful and
effective marketing strategy. This element of the marketing mix is related to the
distribution of goods or services to the end customers. From the Islamic point of view,
the ethical dimensions of decision making with respect to the distribution are of great
significance in the area of marketing. It is the fundamental principle in Islam that
humans should manage this world and all of the resources in a just way. The act of
hoarding is strictly prohibited by Prophet (peace be upon him). Therefore any other
kind of acts such as monopoly that dominating the distribution channel with the
intention to gain advantage through hiking the price is definitely condemned by Islam.
According to Arham (2010), in terms of the distribution of product, the justice can be
realised through maintaining uninterrupted flow of goods, which will facilitate the
customers to meet their needs. In practice, it means that marketers should neither
manipulating the product availability for purpose of exploitation nor practicing
coercion in the distribution channel for instance by putting undue influence over the
resellers choice to handle a product. In respect of distribution of services, to the
extent it is possible, they should reach to the doorstep of customers. Where services
require customers to go to the producer, they must be as accessible as possible. The
decision for the producer is to select the place where the actual sale is to take place
and it should always be in the face of conveniences and comforts to the customers.

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Bovee and Thill (as cited in Saeed et al., 2001) defined the physical distribution as an
integrated collection of information, people, equipment, and organization; and as a
process, embracing numerous steps, starting with providing the customer with a
means to place an order and ending with putting the product in the customers hands.
Among those elements of distribution, transportation is claimed as one of the
elements that has a huge impact on the natural and human environment.
One of the examples of such impact is The Exxon Valdez oil spill occurred in Alaska
in 1989, when the Exxon Valdez, an oil tanker bound for Long Beach, California,
struck Prince William Sound's Bligh Reef and spilled 750,000 barrels of crude oil. It
is considered to be one of the most devastating human-caused environmental
disasters. Later reports suggested that the impact of this disaster would have been
minimised if more preventive actions were taken by Exxon, for example, using
double-hulled tankers for oil storage. However, although using such kind of tankers
may be safer, it is very costly to the company. Thus it was argued by Saeed, Ahmed
and Mukhtar (2001) that decisions made on the profit maximisation principle may not
be necessarily a benefit for the society at large. Other cases of unethical practices in
distribution mentioned by them include the usage of packaging designs without
adequate security and protection for the product, inappropriate packaging, and
dangerous and toxic products transported through public highways. They argued that,
from an Islamic perspective, such treatment of customers is unforgivable and equates
it to unjust marketing practices.
Saeed et al. (2001) further suggested that the main objective of distribution is to create
and maximise value and uplift the standard of living by providing ethically
satisfactory services. In other words, the ultimate customers as well as the society at
large should be the core concern of distribution principle. As a result, more attention
should be paid to the formulation of distribution strategy to ensure that the interest of
social welfare is protected. In addition, the authors stated that Islam forbid of taking
advantage of the distribution system to create a burden to the final customer, in terms
of higher prices and delays. For instance, as indentified by Al-Ukhuwa (as cited in
Saeed et al., 2001), ethical lapses in distribution channels as those which cause
unnecessary delay in their delivery, compelling customers to return repeatedly and
thus causing them unnecessary inconveniences. However Islam does not prohibit
14

agency representation as a link in the market to facilitate the movement and

acquisition functions.
3.0 Conclusion
From the above discussion, it is shown that Islam has covered all the details of human
activities including trade and business. Consequently, the Islamic approach toward
business ethics in marketing mix strategy was guided as Islamic marketing. This
concept is based on value maximization, demand empathy and mercy to Gods
creation, unlike the Western marketing practice that is based primarily on profit
maximization Saeed, Ahmed and Mukhtar (2001).
Marketing from Islamic perspective was discussed in detail in the previous researches.
A thorough review of the literature on marketing was done with the purpose of
coming up with the viable strategies to propel and ensure that Islamic products
penetrate both the Muslims and non-Muslims markets. The general conclusion was
that, Islamic marketing is endowed with various features that ensure that a justice and
fairness exist between the buyer and the seller and have high potential of being
generally accepted not only by the Muslims but also by the non-Muslims. However,
market segmentation must be adopted as one of the key strategy for the penetration of
Islamic market beyond Muslims market due to the fact that, it put into consideration
diverse geographical location, culture and religion.
Finally, in regards to the corporate social responsibility, it is worth mentioning that
this latter will be more effective and fruitful if it is based on the Islamic rules and
teachings, given the social, environmental, humanistic and noble values the Islamic
religion carries.

4.0 References
Abdullah, K. and Ahmad, M.I. (2010). Compliance to Islamic marketing practices among
businesses in Malaysia. Journal of Islamic Marketing, 1(3), 286-97.
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Arham, M. (2010). Islamic perspectives on marketing. Journal of Islamic marketing, 1 (2),

149 164.
Saeed, M., Ahmed, Z.U. and Mukhtar, S.M. (2001). International marketing ethics from an
Islamic perspective: a value-maximization approach. Journal of Business Ethics, 32(2), 12742.
Yusuf, J. (2010). Ethical implications of sales promotion in Ghana: Islamic perspective.
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