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This research aimed to observe how the model of halal certification of BPJPH DIY from maqasid syariah with the political-economic approach. This study is field research with the political-economic approach and consisted of four informants with data collection techniques through interview and documentation tracing. The data analysis included data condensation, data presentation, and conclusion. Based on the results of the research in the field, it was found that the model of halal certification by BPJPH DIY in the implementation of halal certification had a task to accept the registration and issue the halal certification. Meanwhile, the implementation of halal standardization still used the reference of SJH LPPOM MUI. The cost for halal certification for the category of SMEs will be the responsibility of the state. In addition, there were two posts of payment account: BPJPH and LPH (LPPOM). As seen from a political-economy approach, the existence of BPJPH has brought the interest of ideology, power, and economy. The business actors consider that BPJPH halal certification is in two-way form, both in the administrative process and certification cost. In the perspective of maqasid sharia, to secure the value of human life, society, and the environment is fulfilled; meanwhile, to secure human him/herself has not been fulfilled yet.

Malaysia is far advanced in introducing the Muslim friendly hotel segment as an Islamic tourism product. Malaysian hoteliers refer to three standards when offering Muslim friendly hotel services, which are namely the MS 2610: 2015 Muslim Friendly Hospitality Services Requirements, Crescent Rating Standard and Salam Standard. Moreover, CrescentRating Standard and Salam Standard have become standards for assessing Muslim friendly hotels at the international level. This study evaluated these standards in terms of their adherence to the Maqasid Syariah principle. Criteria for fulfilling these standards were presented and analyzed according to the five kulliyyat found in the Maqasid Syariah, such as protection of religion, life, intelect, lineage and wealth. Findings show that these standards strongly emphasize criteria related to safeguarding religion, such as performing prayers and fasting; safeguarding lives, such as consuming halal food; safeguarding the mind, such as abstaining from consuming alcohol beverages as well as safeguarding familial lineage, such as separating individuals according to their gender in swimming pools and spas. However, safeguarding lives, from the self-security aspect, and safeguarding property were not part of the criteria that determines the standards even though both these criteria are the fundamental needs of hotel guests. The failure to include these criteria has made these standards lose their holistic nature as well as become incapable of becoming evaluating standards that are completely detached from contemporary conventional standards.

Malaysia is far advanced in introducing the Muslim friendly hotel segment as an Islamic tourism product. Malaysian hoteliers refer to three standards when offering Muslim friendly hotel services, which are namely the MS 2610: 2015 Muslim Friendly Hospitality Services Requirements, Crescent Rating Standard and Salam Standard. Moreover, CrescentRating Standard and Salam Standard have become standards for assessing Muslim friendly hotels at the international level. This study evaluated these standards in terms of their adherence to the Maqasid Syariah principle. Criteria for fulfilling these standards were presented and analyzed according to the five kulliyyat found in the Maqasid Syariah, such as protection of religion, life, intelect, lineage and wealth. Findings show that these standards strongly emphasize criteria related to safeguarding religion, such as performing prayers and fasting; safeguarding lives, such as consuming halal food; safeguarding the mind, such as abstaining from consuming alcohol beverages as well as safeguarding familial lineage, such as separating individuals according to their gender in swimming pools and spas. However, safeguarding lives, from the self-security aspect, and safeguarding property were not part of the criteria that determines the standards even though both these criteria are the fundamental needs of hotel guests. The failure to include these criteria has made these standards lose their holistic nature as well as become incapable of becoming evaluating standards that are completely detached from contemporary conventional standards. [ABSTRACT FROM AUTHOR]