Islamic Education Marketing Discourse From Maslahah Perspective

Published: 18-04-2021 The marketing paradigm has undergone a change from the rational level to the emotional level, and finally, the shift in the spiritual level. Such discourse results in different marketing strategies, especially the marketing applied by both profit and non-profit organizations. Educational institutions, including non-profit organizations, must have a marketing strategy following the spiritual level shift. One spiritual aspect in the marketing of Islamic education is the level of maslahah (utility) applied to all marketing activities. The purpose of this study is to examine educational marketing from a maslahah perspective. This writing is library research with a qualitative descriptive approach—data sources in the form of references related to the study topic. Data analysis was carried out qualitatively, including data reduction, data presentation, and concluding. The results showed that the maslahah of Islamic education customers was the main objective of all Islamic education marketing activities.


Introduction
The era of globalization 1 marked by digital advancements signifies that marketing studies play an essential role in business, products, and services. Even now, marketing has become a separate discipline. This means that marketing studies have their own discussion space and have proven their existence in the world of academia and are marked by many studies on marketing.
Nowadays, the marketing 2 paradigm has experienced a shift in __________ 1 According to Abuddin Nata, the word globalization seen from the point of view of actually still has problems due to the reality and subjectivity of the use of the word, however globalization can simply be shown in the form of scale expansion, regional development, and acceleration of the influence of interregional flows and patterns in social interactions. Abuddin Nata, Kapita Selekta Pendidikan Islam, (Bandung: Angkasa, 2003), 183 2 Marketing is a social and managerial process in which individuals and groups get their needs and wants by creating, offering and exchanging something of value to one another. See, Philip Kotler and Gary Amstrong, Principles of Marketing, 12th ed. (USA: Pearson Prentice Hall, 2008). 5 orientation from time to time. This shift was recognized by the father of international marketing, Philip Kotler, based on market behavior analysis. We are shifting the marketing orientation from product-centric marketing 3 to consumer-oriented marketing 4 to value-driven 5 __________ 3 In other studies, this orientation is called the rational level, meaning that this level relies on the power of logic and scientific concepts by using a number of marketing tools, such as segmentation, targeting, positioning, marketing mix, branding, and so on. So that the marketing strategy used focuses on product functionality. See, Ratih Tresnati and Nina Maharani, "Kajian Tentang Strategi Pemasaran Syariah Dalam Penguatan Daya Saing UKM Menghadapi AEC 2015 Di Indonesia," Proceedings SNEB 2014, 2015, 1-11. 4 This marketing orientation is at the emotional level, meaning that marketers' understanding of customer emotions and feelings is very important. Some marketing concepts on an emotional level include experiential marketing and emotional branding. See, Domenico Consoli, "A New Concept of Marketing: The Emotional Marketing," BRAND. Broad Research in Accounting, Negotiation, and Distribution 1, no. 1 (2010): 1-8. 5 While this value-driven marketing orientation is at the spiritual level of marketing, meaning that marketing practices Educational institutions of a non-profit 9 must also manage their marketing strategy intelligently to remain during competition. 10 That is because marketing activities will facilitate providing information to customers about the quality of education to meet the needs and according to the customer's desired. 11 Information about education through targeted marketing to the company will shape the image 12 of good 13 about the education. that educational marketing must be more innovative in providing educational services and providing satisfaction to customers.

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In the face of shifting marketing orientation, Islamic educational institutions must have creativeand innovativeefforts in this century. Education providers must explore the uniqueness and advantages of their institutions so that users of education services are increasingly needed and interested. What needs to be done to attract potential customers is marketing 15 , which is selling educational services as they are and approaching the approach according to customer desires and satisfaction, considering the suitability of service products to believed spiritual values, and providing maslahah for customers. An Kependidikan Universitas Negeri Semarang, 2016, 2 15 Marketing strategy is a comprehensive, integrated and unified plan in the field of marketing that provides guidance on the activities to be carried out in order to achieve the marketing objectives of a company. See at Sofjan Assauri, Manajemen Pemasaran, (Jakarta: Raja Grafindo, 2007), 168-169 │ 309 Nadwa: Jurnal Pendidikan Islam educational institution that wants to be successful and continue to exist in the future in facing competitors, 16 must practice marketing continuously following the shifting of marketing paradigms that occur from time to time for the benefit of customers.

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Customer problem is significant to pay attention to as it is related to educational marketing itself, namely to attract customer interest and trust in the long time. 17 If customers feel that their wants and needs are well fulfilled, they will automatically become regular customers even though they have become alumni.

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16 Competition in this case is no longer related to the efficiency of education delivery, but structurally it has become common sense if the chosen educational institution is the one that has advantages in almost all aspects, including input, process and output.
See This study examines the conventional marketing mix, the marketing mix in Islam, the concept of maslahah in a theoretical review, and the marketing mix from the perspective of maslahah.

Method
This study is descriptive qualitative research related to the marketing of Islamic education. This study is also library research where the data source used is secondary data in scientific articles and books following this study. This study's focus on the marketing mix in the maslahah perspective includes the conventional marketing mix, the Islamic marketing mix, the maslahah concept in a theoretical review, and the educational marketing in the maslahah perspective. This study is expected to provide an overview of the marketing mix from the standpoint of maslahah in Islamic education institutions as material for considering the direction of educational marketing management policies in this era. This study's data analysis technique is qualitative analysis, which includes data reduction, data presentation, and conclusion drawing. 19 and positioning. Meanwhile, marketing tactics are focused on product differentiation; i) marketing management at Madarasah Ibtidaiyyah Negeri uses the functions of plan, organizing, actuating and controlling; j) analysis of the education marketing mix specifically on the aspect of promotion; k) analysis of the marketing mix in educational institutions using a complete 7P; l) educational marketing strategies are carried out directly and indirectly to customers, accompanied by analysis of supporting and inhibiting factors and solutions to these inhibiting factors.

Result
Based on previous studies, some of the recommendations presented include Islamic marketing in the context of economics and education in general or refer to conventional marketing and there has been no research on marketing mix from the perspective of maslahah theory. Therefore, this study focuses on the marketing mix in the perspective of maslahah theory. So that the final result of this study will produce a marketing mix concept based on maslahah (utility) theory and can be used by Islamic education institutions in designing their marketing strategies and can compete with other institutions without having to leave the essence of the educational institution.

Conventional Marketing Mix
The marketing mix dominates the marketing concept. The marketing mix uses marketing variables that marketers can control and use to achieve the intended The marketing mix used by a particular agency will vary according to its resources, market conditions, and changing customer needs. 36 The importance of several elements in the marketing mix will vary at one point in time. So, agencies on one element of the marketing mix must consider their impact on other elements.

Islamic Marketing Mix
Islamic marketing mix cannot be separated from the meaning of Islamic marketing, namely: "The process and strategy (Hikmah) of fulfilling need through Halal (Tayyibat) products and services with the mutual consent and welfare (Falah) of both parties i.e. buyers and sellers to achieve material and spiritual wellbeing in the world here and the hereafter." 37 According to Aloem and Haque, the definition emphasizes the importance of meeting the needs of the world and the hereafter in the concept of Islamic marketing. The Islamic marketing concept must represent companies' interests that want to get optimal benefits but must still pay attention to the halalness of the products and services offered to consumers. There must be a balance between the welfare of employees and shareholders.
Alom  40 Islamic marketing is based on needs, meaning that it consumes according to their needs and marketing promotion activities must not be an art of deception or deceiving consumers and only for a noble purpose, it will provide clear information for the benefit of the people as Surah 17:29 is as follows:

Concept of Maslahah in Theoretical Review
Maslahah (usefulness) is the core of all Islamic law tools. All aspects of the rules of the Shari'a are designed by God to be oriented to create benefit for humans. 55 On that basis, maslahah is always relevant as a basis for consideration of legal istinbâth in all space and time contexts, especially for aspects of certain Islamic laws that have no evidence of the argument. Included in this, is in the context of marketing Islamic education.

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The word al-mashlahah, is the singular form of the word al-mashâlih rooted from the word ah-shalâh (goodness) as opposed to al-fasâd (badness/damage), al-ishlâh (repair) versus al-ifsâd (destruction). The word Ashshalâh also means al-ihsân (goodness) and as-silm (peace). 56 The meaning of maslahah and mafsadah revolves around al-khair wa asy-syarr, an-naf'u wa adhdhârr, and al-hasanât wa assayyi'ât, so etymologically, maslahah is an accumulation of the meaning of goodness and benefit, and mafsadat is the accumulation of purposes of ugliness, danger, and corruption. 57 The word maslahah in the formulation of urfî according to al-Ghazalî is an effort to realize benefits and avoid harm 58 .
According to Izzuddîn bin Abdissalam, maslahah is essentially al-afrah (joy/happiness) and alladzdzah (pleasure/delicacy) and majazi are the causes that can manifest both. Likewise mafsadat, essentially is al-alam (pain) and al-ghumûm (restlessness) and majazi are the causes that can give rise to both. 59 Abu Hamid Al-Ghazalî defines maslahah as an effort to realize benefits by maintaining God's purposes (maqasid asy-Shari ') and preventing mudharrat which causes neglect of maqasid asy-Shari'. 60 According to al-Khawârizmî, maslahah is maintaining maqasid ash-Shari 'by avoiding __________ "(Maslahah), namely things that can manifest something according to human will from the side of producing (tahshil) and maintaining (al-ibqa '). At-tahshil is an effort to realize benefits, and al-ibqa 'is an attempt to avoid madharrat.  Even though it has not materialized as a theoryconceptual building, Abû Hanîfah has elaborated the maslahah principles at the level of practical fiqh through the concept of istihsân 65 . These various practical fîqh products (furû fîqhiyah) will become the basis for the formulation of the Hanafiyah style ushûl fîqh theory (tarîqat al-fuqaha). 66 During Imam Mâlik there was no definitive formula regarding the theories of legal __________ to reality through fiqh products at a practical level. 70 The term al-istidlâl which was introduced by al-Bâqillânî, was basically meant for the practice of istinbath law by using the scales of reason to find benefit for cases that did not have text information, which later became known as the term "al- Abû al-Mâ'ali al-Juwainî was the first scholar who emphasized the urgency of understanding maqâshid asysyarî'ah in legal stipulation. An important contribution of al-Juwainî is his formulation of maslahah levels based on urgency. In the discussion of 'illat, the principal (ashl) aims of Shari' are divided into three categories; adh-dharûriyât (primary), al-hâjiyât (secondary), and al-mukarrimât wa at-tahsîniyât (tertiary, complementary). 71 This classification becomes the main basis for the study of maslahah and maqâshid syarî'ah afterwards. In order to sharpen the discussion of terms al-istidlâl al-Bâqillanî, al-Juwainî introduced the term al-istishlâh, 72 which was later developed elaborative by his student, al-Ghazalî.
In the view of Abû Hâmid al-Ghazalî, the theory of maslahah has made significant progress and is beginning to find its concrete form. The term al-istishlâh which was introduced by al-Juwainî, is discussed as a separate conceptual theme. Maslahah has also been given a theoretical design and terminological definition framework.
Al-Ghazalî clarifies the formulation of al-Bâqillânî about al-istidlâl with the expression of the term maslahah explicitly, and breaks it down into three parts: 1) Maslahah which is legal based on the legitimacy of the testimony of the Shari'a; 2) Maslahah that is vanity based on the testimony of the Sharia; and 3) Maslahah for which there is no information from the Shari'a regarding its validity or impotence. 73 Al-Istishlâh al-Ghazalî is meant for maslahah which has autonomous authority in its own essence, differentiated on three levels; adhdharûriyât, al-hâjiyât, and attahsiniyât wa at-tazyinât. Not only that, the concept of dharûriyât al-Juwainî was sharpened by the formulation of maqâshid asy-syarî'ah which was originally focused on maintaining the five fundamental maslahah (dharûriyât al-khamsah), namely religion, soul, reason, descent, and human property. 74 Al-Ghazalî classifies maslahah based on personal implications, into three: 1) Almashlahah al-'âmmah, which applies universally to all humans; 2) Al-mashlahah alaghlabiyah, which applies to the majority; and 3) Al-Mashlahah asy-syakhshiyah, which applies specifically to certain individuals. 75 Furthermore, Muhammad Musthafâ Syalabî offers several ideas about maslahah in his book Ta'lîl al-Ahkâm. Shalabî states that in certain contexts, changes in maslahah can affect changes in legal status (tabddul al-ahkâm bi tabddul al-mashlahah).
The idea of Shalabî maps out two categories of maslahah, namely: 1) Almashâlih ats-tsabitât (constant maslahah) which is immune to change, usually related to tawqîfî matters such as worship, hudûd, and others; 2) Al-mashâlih almutaghayyirât (maslahah temporal), which can change according to conditional reality, space, and time. This has to do with ʻurf, empirical traditions, and patterns of interaction (muamalah) between humans. 76 According to Abdul Karim Zidan, there are three maslahah classifications based on the legitimacy of the texts 77 : __________ 76 This concept is identical to the formula of Ibn al-Qayyim in his statement: "Al-ahkam consists of two types; (1). Laws whose status will not change by the influence of the times, places, and the ijtihâd of the scholars, such as compulsory and haram cases, hudûd sanctions that have been established by the Sharia for criminal practices, etc. All legal provisions of this type cannot be changed and diijtihadi to turn them away from the status stipulated by sharia; and (2). Laws whose status can change according to the demands of maslahah consequences due to changing times, places and conditions, such as sanctions for ta'zir law based on the type of crime, actually the provisions of the syar 'î for them vary in level because they consider the demands of maslahah consequences. " Ibn al-Qayyim al-Jauziyah, Ighâtsatu al-Luhfân fî Mashâyidi asy-Syaithân," Jilid. second, almaslahah al-mulgah; and third, al-maslahah al-mursalah. Al-maslahah al-mu'tabarah 78 is benefit that has the support of syara ', both in type and form. Al-maslahah al-mulghah 79 is benefit that is rejected by syara 'because it is against the provisions of syara'. Almaslahah al-mursalah 80 is a benefit whose existence is not supported by syara 'and is not canceled (rejected) by syara' through detailed arguments.

Marketing Mix in Maslahah Perspective
The marketing mix dominates the marketing concept of Islamic education 81 .

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Nadwa: Jurnal Pendidikan Islam of quantity, product mix includes maslahah al-'ammah because the product aims to provide benefit to all customers. This product mix is included in the maslahah mutaghayyarah category because the products in the form of educational institutions' services are temporal and dynamic in nature following the wishes and needs of customers according to their era. Furthermore, this product mix is included in the maslahah mu'tabarah category, because in the product mix there is a halal category both in goods and services provided to customers as explained in al-Qur'an 2: 168.
In essence, the product mix application in marketing Islamic education must pay attention to the maslahah level for its customers. This is because products in marketing are desired by customers that will provide value to them and attract interest and increase customer trust.

2.
Price; prices in the education sector include tuition fees, re-registration, committee fees, and others related to costs during education. 88 The price mix in marketing Islamic education must pay attention to the principle of being equally willing 89 , meaning that the price determination must be in accordance with a logical and fair profit. Healthy price competition 90 between competitors should also be a concern for education managers, which means in determining the price of goods and services of good quality and appropriate prices. The determination of the price mix must be in In Aloem and Haque's research, it is known as mutual consent, namely mutual consent, this means that the exchange must be operated with the free will of the buyer and seller and free from pressure, fraud, and even fraud. The price mix is urgently maslahah a dharuriyyat or primary maslahah, because price is the main issue that one wants to know and is a determining factor in choosing educational institutions for customers. If the price paid does not match the quality of the services provided, the customer will feel disappointed and will no longer trust the service provider institution. Maslahah category in terms of quantity or coverage, this mix includes maslahah al-'ammah because price aims to benefit all customers and not for the majority or individual customers. This mix is included in the category of maslahah mutaghayyarah because the educational institution's price is temporal and dynamic, following the wishes, economic capabilities, and needs of customers.
Meanwhile, from the aspect of legal legitimacy, this price mix is included in the category of maslahah mu'tabarah because in determining the price applied must be willing to be equally willing or logical and fair to customers as in Al-Qur'an 4: 29.
The classification of maslahah in the price mix is very important for Islamic education institutions to pay attention to in implementing Islamic education marketing. This is because this mix is an element that is very vulnerable to attention by customers in determining their trust in an educational institution. If the price set by Islamic education institutions does not match the quality of the services provided and is deemed unfair, then customers will no longer trust the institution concerned. Conversely, suppose the price set by an Islamic education institution is in accordance with the quality of its services. In that case, the customer will be more interested and increase their trust in the educational institution.

Place; location in education
marketing is a place where the marketing of services is carried out, namely schools sales promotion (exhibition, invitation), direct selling, and conducting public relations activities in the form of community service programs. 97 This promotion mix must pay attention to the content used in the promotion, the media used, the location or position of the promotion, and the distinction of educational institutions so that it becomes a special attraction for education customers. The content used must be in accordance with the quality of the institution, so as not to cause customer disappointment and there is no element of fraud. 98 Because in Islam, customer maslahah is very important and a major concern in all marketing activities. Customer issues are something that Islamic education institutions need to pay attention to in determining which promotions will be carried out. If an Islamic education institution is not correct in determining its institution's promotion, many educational customers will turn away from the educational institution. As a result, these Islamic educational institutions' existence is not strong enough to be hit by the competition from its competitors.

5.
People; People in the marketing of educational services can be interpreted as human resources (employees) who are directly involved, such as educators (teachers) and education personnel such as administrative staff and other employees. The selection of human resources is very urgent because it can have an impact on the success of the goals of education. So that the processing of human resources should be carried out professionally based on their qualifications and competencies. Islam has explained that a marketer must be polite, gentle, honest, and smile friendly. In addition, we must be able to think rationally and care about customers' feelings and behavior to feel comfortable.
Maslahah urgently in this mix is included in the maslahah dharuriyyat category because educational institutions need to pay attention to their resources properly in order to provide maximum service. In terms of quantity, this mix is included in maslahah al-'ammah because human resources in educational institutions need to be considered without exception to achieve educational goals. This mix is also included in the category of maslahah mutaghayyarah because the nature of human resources in educational institutions is temporary and dynamic following the needs and conditions of today's society. Furthermore, based on legal legitimacy, this mix is in the category of maslahah mu'tabarah because if the human resources in educational institutions are not good according to Islamic law, the educational institution will lose the trust and interest of its customers. 6. Physical Evidence; There are two categories in this mix in the world of education: school buildings or buildings, classrooms, library buildings, sports fields, rooms, and others. Second, evidence supporting the process of delivering education has a very important role in the process of educational services such as report cards, student records, and others. This mixture is urgently maslahah a dharuriyyat or primary maslahah, because educational institutions need good physical evidence and are following the Shari'a so that customers feel attracted and increase their trust in the institution. In terms of quantity, this mix is in the category of maslahah al-'ammah, because of this good and comfortable mix, all elements of educational institutions both internal and external to the institution will further increase their trust in the institution. In terms of changes in shape, this mix is included in the category of maslahah mutaghayyarah because this mix's nature is dynamic according to the needs of the institution and the surrounding community. Furthermore, in terms of the legitimacy of the texts, this mix is included in the category maslahah mu'tabarah because this mix is adjusted to existing laws, for example clean, comfortable, and others. This mix is urgently included in the maslahah dharuriyyat category because this mix is a mix that customers always want to know so that they are increasingly convinced and trusting in the institution. In terms of quantity, this mix is included in the category maslahah al-'ammah because all processes that occur in educational institutions are carried out to increase customer satisfaction both physically and mentally. In addition, this mix is also included in the category maslahah mu'tabarah in terms of the legitimacy of texts. This is because the implementation of this mix must be in accordance with the text. If it is not in accordance with the authentic texts, then customer trust in the institution will decrease. The marketing mix applied by educational institutions must be adjusted to the customers' maslahah or utility level, both internal and external. If not, then education customers will not feel that they benefit both physically (zahiriyah) and nonphysically (bathiniyah) 100 as a form of obedience to God to obtain glory in an eternal life, namely the hereafter. The better the application of the marketing mix in educational institutions, the higher the level of maslahah or customer utility. Conversely, if the application of the marketing mix is not good and is not in accordance with customer wishes, then the level of maslahah or customer utility will decrease or decrease.

Conclusion
Based on the explanation above, it can be concluded that education customers' issue is the main objective of all Islamic education marketing activities, __________ 100 These two dimensions are related to each other, but on the other hand, they do not go hand in hand or attract each other. This is because the orientation of the fulfillment is like a different magnetic side. Ainun Barakah, "Utilitas dalam Perilaku Konsumen Perspektif Keislaman", Jurnal CENDEKIA; Jurnal Studi Keislaman 4, no. 2 (2018): 236 including the marketing mix