Dynamics of Halal Tourism Policy in Muslim- and Muslim-Minority Countries

Abstract

This study analyzes and compares the formulation and implementation of halal tourism policies in Indonesia, Malaysia, and Cambodia using public policy analysis. The analysis combines Kingdon’s Multiple Streams Framework, Dror’s policy-making models, and the implementation framework developed by Mazmanian and Sabatier with concepts from Islamic law. The study draws on data from document analysis, interviews, and comparative policy review. The findings indicate that Indonesia adopts a decentralized halal tourism governance model characterized by multiple regulatory and institutional actors. By comparison, Malaysia implements a centralized model under JAKIM that enables stronger institutionalization of Islamic legal principles, greater legal certainty (al-yaqin), and greater consistency in halal standards and less uncertainty about halal compliance. Cambodia, by contrast, applies a Muslim-friendly tourism approach which, from the perspective of fiqh mu’amalat, may be understood as a form of rukhshah at the level of hajiyyat, providing essential religious accommodation in a Muslim-minority context. The article interprets these differences as reflecting varying degrees of institutional capacity and different ways of translating Islamic legal principles into public policy. The study contributes to interdisciplinary debates by bringing public policy analysis into dialogue with siyāsah sharʿiyyah, taqnīn al-aḥkām, fiqh muʿāmalāt, and maqāṣid al-sharīʿah.

Abstrak

Penelitian ini menganalisis perumusan dan implementasi kebijakan pariwisata halal di Indonesia, Malaysia, dan Kamboja melalui pendekatan kebijakan publik yang mengintegrasikan Multiple Streams Framework dari Kingdon, model pembuatan kebijakan Dror, kerangka implementasi Mazmanian dan Sabatier, serta konsep hukum Islam. Data diperoleh melalui analisis dokumen, wawancara, dan tinjauan kebijakan komparatif. Hasil penelitian menunjukkan bahwa Indonesia menerapkan tata kelola desentralistis dengan beragam aktor regulasi dan kelembagaan, sedangkan Malaysia mengadopsi model terpusat di bawah JAKIM yang mendukung pelembagaan prinsip hukum Islam, kepastian hukum (al-yaqin), dan konsistensi standar halal. Sementara itu, Kamboja mengembangkan pariwisata ramah Muslim yang, dalam perspektif fiqh mu’amalat, merepresentasikan rukhshah pada tingkat hajiyyat untuk mengakomodasi kebutuhan keagamaan esensial minoritas Muslim. Perbedaan tersebut mencerminkan variasi kapasitas kelembagaan dan penerjemahan prinsip hukum Islam ke dalam kebijakan publik. Penelitian ini berkontribusi pada kajian interdisipliner dengan menghubungkan analisis kebijakan publik dan konsep siyāsah sharʿiyyah, taqnīn al-aḥkām, fiqh muʿāmalāt, serta maqāṣid al-sharīʿah