Integrating Sustainability into the Halal Tourism Industry: A Conceptual Framework for Implications on Local Communities Tourism

Integrating Sustainability into the Halal Tourism Industry: A Conceptual Framework for Implications on Local Communities Tourism

Natthapol Romalee, Sarawut Laesan, Plaifon Arminsen, Mintra Mullsap, Wongjun Pairoj

International Islamic College Bangkok, Krirk University, Thailand.

DOI: https://dx.doi.org/10.47772/IJRISS.2025.908000205

Received: 28 July 2025; Accepted: 02 August 2025; Published: 03 September 2025

ABSTRACT

This study presents an enhanced conceptual framework for evaluating the sustainability of halal tourism by integrating three interrelated models: the Triple Bottom Line (TBL), Maqasid al-Shariah, and Community-Based Tourism (CBT). The framework is designed to assess how halal tourism initiatives impact local communities across economic, social, environmental, and ethical dimensions. Drawing on comparative case studies from Indonesia (Lombok & West Nusa Tenggara), Malaysia (Kelantan & Terengganu), and Thailand (Chiang Mai), the study illustrates varying degrees of alignment with the proposed framework. While economic performance and ritual compliance are often prioritized, environmental sustainability and ethical governance are frequently underdeveloped.

To operationalize the framework, a policy matrix is proposed that translates Maqasid al-Shariah into measurable objectives and implementation mechanisms, addressing domains such as health, education, religious integrity, economic equity, and family protection. The study also provides a set of indicators for each pillar of the framework to facilitate practical application and policy benchmarking. By embedding Islamic ethical values into tourism governance, this research offers a replicable model for both Muslim-majority and Muslim-minority destinations striving toward inclusive and sustainable development. The findings underscore the importance of balancing profitability with ethical responsibility, cultural integrity, and ecological stewardship in shaping the future of halal tourism.

Keywords:  Halal tourism, Sustainability, Maqasid al-Shariah, Triple Bottom Line, Community-Based Tourism, ASEAN, Islamic Ethics

INTRODUCTION

In recent years, halal tourism has emerged as a significant component of the global travel industry, responding to the ethical, cultural, and spiritual needs of Muslim travellers.  This trend is particularly evident in the ASEAN region, where Muslim-majority and Muslim-minority countries are actively positioning themselves as halal-friendly destinations (Battour, Ismail, & Battor, 2018). Halal tourism, a fast-evolving niche within international travel, is designed to accommodate the unique needs of Muslim travelers, offering amenities such as halal-certified cuisine, accessible prayer spaces, and culturally sensitive recreational facilities (Elsaman, 2022). While this segment promises significant economic returns and cultural enrichment, debates persist over its true impact on local sustainability. Scholars argue that, if properly managed, halal tourism can bolster community resilience and safeguard cultural heritage; conversely, unchecked growth may exacerbate environmental pressure and commercialize indigenous identities (Muhamad et al., 2023). Furthermore, halal tourism emphasizes Shariah-compliant services, including halal food, prayer facilities, modest accommodations, and alcohol-free environments, which have become increasingly popular among both domestic and international Muslim tourists (Stephenson, 2014).

However, the rapid growth of the halal tourism industry has raised questions regarding its sustainability, particularly in how it affects local communities—socially, economically, and environmentally. While many tourism strategies focus on religious compliance and consumer satisfaction, less attention is paid to the long-term impacts on host communities and the environment. In several ASEAN countries, including Malaysia, Indonesia, and Thailand, halal tourism development has been linked to community displacement, commercialization of local culture, and limited benefit sharing, which contradicts the Islamic values of justice (adl), public interest (maslahah), and stewardship of the earth (khalifah) (Hashim, Juhdi, & Hassan, 2021).

The integration of sustainability has emerged as a fundamental them in global development policy, driven by mounting concerns over ecological degradation, social justice, and inclusive economic growth (UNWTO, 2023; Rahman et al., 2022). Within the halal industry—a sector rooted in Islamic principles of ethical production and consumption—the commitment to sustainability extends beyond regulatory compliance, forming part of both religious obligations and strategic business imperatives (Othman et al., 2023). As the global halal market approaches an estimated value of USD 3 trillion by 2030, questions regarding how sustainability frameworks are incorporated into its evolving sectors—particularly halal tourism and local halal-centered economies—are becoming increasingly urgent (Dinar Standard, 2023). At the same time, the promotion of sustainability through local halal community initiatives—encompassing small enterprises, ethical food production, and agrotourism—demonstrates a grassroots approach aligned with Islamic objectives, such as social justice, welfare, and environmental responsibility. These bottom-up models often prioritize equitable distribution of benefits, communal participation, and long-term environmental stewardship. Nonetheless, empirical studies reveal inconsistencies and fragmentation in how sustainability is operationalized across diverse halal contexts, underscoring the need for more comprehensive research (Battour & Ismail, 2016).

This study explores the integration of sustainability principles into the halal tourism industry and analyses its implications for local community development in ASEAN. By using a dual analytical framework based on the Triple Bottom Line (Elkington, 1997) and Maqasid al-Shariah (Chapra, 2008), this research aims to identify to what extent halal tourism contributes to—or undermines—the sustainable well-being of local communities. The study addresses the research gap where Islamic ethics, sustainability, and community-based tourism have rarely been examined in a unified, comparative context within Southeast Asia.

LITERATURE REVIEW

Halal Tourism: Definition and Growth

Halal tourism refers to tourism activities that are permissible under Islamic law (Shariah) and cater specifically to the needs of Muslim travelers. It includes religious observances, modesty in services, gender-sensitive environments, and the provision of halal-certified products and services (Battour et al., 2018). These principles not only define permissible consumption but also reflect broader Islamic values, such as respect for privacy, community, and ethical dealings.

The global halal tourism market has witnessed exponential growth in the last two decades.

According to the State of the Global Islamic Economy Report (DinarStandard, 2022), Muslim traveler expenditure is projected to reach USD 225 billion by 2028, making it one of the fastest-growing segments in global tourism. Countries such as Malaysia, Indonesia, Brunei, Turkey, and the UAE have positioned themselves as Muslim-friendly destinations by establishing halal tourism masterplans, national branding, and incentive programs to attract Muslim tourists (Crescent Rating & Mastercard, 2021).

Malaysia, often recognized as a pioneer, has developed an institutionalized halal certification system through the Department of Islamic Development Malaysia (JAKIM), which extends into tourism offerings such as halal-friendly hotels, transportation, and tour packages (Henderson, 2016). Indonesia launched the “Wonderful Indonesia Halal Tourism” campaign, targeting Middle Eastern and Southeast Asian Muslim markets, while Thailand has invested in Muslim-friendly tourism infrastructure despite being a non-Muslim majority country (Stephenson, 2014; Henderson, 2019). However, despite this growth and formalization, many halal tourism strategies prioritize economic objectives and ritual compliance over broader sustainability goals such as environmental protection, community well-being, and cultural integrity. For instance, while halal certification ensures food and service standards, it does not necessarily account for carbon footprint, fair labor conditions, or equitable distribution of tourism benefits (Tieman, 2020). This creates a disconnect between the economic growth of halal tourism and the Islamic ethical imperative for holistic well-being (falah and maslahah). Moreover, critics argue that the commercialization of halal tourism risks reducing Islamic values to marketing tools, leading to superficial compliance without genuine ethical reflection (Zamani-Farahani & Henderson, 2019). As a result, the potential of halal tourism to serve as a model for value-based and sustainable tourism remains underrealized.

Sustainability in Tourism: The Triple Bottom Line

The Triple Bottom Line (TBL) concept introduced by Elkington (1997) proposes that sustainability must be assessed across economic, social, and environmental dimensions. Applied to tourism, this includes not just profitability and growth, but also the preservation of local culture, fair income distribution, and ecological conservation (UNWTO, 2021). In many halal destinations, the economic dimension is well-addressed, but social participation and environmental sustainability often remain secondary (Stephenson, 2014). When applied to tourism, the TBL framework supports the development of inclusive, ethical, and ecologically responsible travel practices. The economic dimension focuses on income generation, employment, and return on investment for tourism stakeholders. The social dimension highlights community empowerment, cultural heritage preservation, and equitable participation of marginalized groups (Dodds & Butler, 2010). Meanwhile, the environmental dimension addresses the need to conserve biodiversity, minimize pollution, and manage natural resources sustainably (UNWTO, 2021).

In the context of halal tourism, many destinations in Southeast Asia have achieved commendable progress on the economic front—boosting national GDPs, attracting Middle Eastern tourists, and generating employment in hospitality sectors (Battour et al., 2018). However, social and environmental dimensions are often underprioritized. For example, rapid halal tourism development in popular destinations like Lombok and Langkawi has sometimes resulted in cultural commodification, increased waste, and exclusion of local voices in decision-making processes (Stephenson, 2014; Henderson, 2019).

Moreover, without systematic implementation of the TBL model, sustainability can be misinterpreted as mere profitability. Critics warn that this leads to “greenwashing” or “ethical branding” where destinations market themselves as ethical or sustainable without structural changes to benefit the environment or society (Becken & Simmons, 2008). The situation becomes more complex in halal tourism, where ritual compliance (e.g., halal food, prayer facilities) may be met, yet sustainability in a broader sense is neglected.

Integrating the TBL into halal tourism thus requires more than checklists and certifications—it demands a shift in governance, stakeholder inclusion, and value-based decision-making. Sustainable halal tourism should respect local livelihoods, reduce ecological footprints, and align with Islamic ethical principles such as adl (justice), rahmah (compassion), and amanah (trust) (Hashim et al., 2021).

Maqasid al-Shariah and Islamic Sustainability

While the Triple Bottom Line (TBL) offers a universal secular framework for evaluating sustainability through economic, social, and environmental dimensions (Elkington, 1997), Islamic sustainability thinking brings a complementary ethical paradigm grounded in divine purpose. The concept of Maqasid al-Shariah—the higher objectives of Islamic law—serves as the foundation for Islamic approaches to development and ethical governance. It aims to preserve religion (din), life (nafs), intellect (aql), lineage (nasl), and wealth (mal) (Chapra, 2008). These five goals offer a moral compass that ensures human dignity, justice, and social welfare, aligning closely with contemporary sustainability goals (Dusuki & Abdullah, 2007).

In the context of tourism—particularly halal tourism—Maqasid al-Shariah provides a faith-based logic that goes beyond ritual compliance. It compels tourism stakeholders to ensure that their activities do not only comply with halal food or accommodation standards but also support life quality, intellectual enrichment, environmental balance, and social justice (Hashim, Juhdi, & Hassan, 2021). For example, the preservation of nafs (life) entails ensuring safe, inclusive, and healthy tourism environments; protection of mal (wealth) implies fair economic opportunity for all stakeholders, especially marginalized local communities.

Furthermore, the maqasid framework encourages ethical reflection on how tourism development affects the collective welfare (maslahah ammah). In many ASEAN destinations, the pursuit of economic gain through halal tourism has often compromised environmental integrity, excluded indigenous voices, or commodified sacred culture—all of which contradict Maqasid principles (Zamani-Farahani & Henderson, 2019). By embedding maqasid into halal tourism planning, tourism can evolve from a commercial practice into a form of ibadah (worship)—one that fosters balance (mizan), accountability (amanah), and stewardship (khalifah).

When integrated with the TBL framework, Maqasid al-Shariah enhances sustainability assessment by adding a spiritual and moral dimension. Whereas the TBL asks, “Is it profitable, fair, and environmentally safe?”, the maqasid perspective adds, “Is it just before God and beneficial to creation?” This integration ensures that halal tourism is not only legally compliant and economically viable but also ethically transformative. Thus, halal tourism that harms the environment, excludes communities, or promotes inequality deviates from the spirit of Islamic sustainability.

Local Communities and Community-Based Tourism

Community-Based Tourism (CBT) is widely recognized as a bottom-up development model that empowers local populations to take ownership of tourism initiatives. Rather than seeing communities as passive beneficiaries, CBT promotes their role as decision-makers, stewards of cultural heritage, and equitable stakeholders in the tourism economy (Scheyvens, 1999). The core principles of CBT—equity, cultural preservation, and environmental responsibility—are closely aligned with both the Triple Bottom Line (Elkington, 1997) and Maqasid al-Shariah frameworks, making it a compelling approach for ethical and sustainable halal tourism.

In the ASEAN context, many local Muslim communities have organically adopted CBT principles in developing tourism products such as halal-certified homestays, local food experiences, traditional arts, and community-led eco-tours. For instance, in Indonesia’s West Nusa Tenggara and Central Java, Muslim villages have established halal culinary trails and Islamic heritage tours designed to benefit local families and preserve Islamic identity (Othman, Ibrahim, & Yaacob, 2019). These initiatives often embody Islamic ethical values such as shura (consultation), maslahah (public good), and rahmah (compassion)—aligning seamlessly with the maqasid.

However, despite the grassroots potential, the relationship between community-based halal tourism and top-down state-led tourism development remains complex and often fraught with tension. Government and corporate actors typically emphasize infrastructure, branding, and market appeal, while overlooking the agency and well-being of local communities (Stephenson, 2014). In many cases, CBT projects are co-opted into larger halal tourism agendas without adequate participatory planning, leading to what scholars term “tokenistic inclusion” (Beeton, 2006).

Moreover, without clear institutional support, many CBT enterprises face challenges in accessing finance, training, and visibility in mainstream tourism channels. This undermines both the economic pillar of the Triple Bottom Line and the maqasid goal of wealth protection (mal) through just economic participation (Hashim, Juhdi, & Hassan, 2021).

To fully realize the sustainability potential of halal tourism, CBT must be integrated not merely as a community ‘add-on’, but as a core developmental strategy that ensures tourism enhances, rather than exploits, the spiritual, environmental, and socio-economic assets of local Muslim communities.

Theoretical Framework Development

This study proposes a hybrid theoretical framework that integrates three interrelated models to assess the integration of sustainability into the halal tourism industry and its implications for local communities in the ASEAN region:

1. Triple Bottom Line (TBL) Framework
2. Maqasid al-Shariah (Objectives of Islamic Law)
3. Community-Based Tourism (CBT) Model

To understand and evaluate the sustainability of halal tourism—particularly in how it affects local communities in ASEAN—this study adopts a three-dimensional theoretical framework that integrates secular, spiritual, and grassroots perspectives as follows;

Figures 1 A Multidimensional Framework for Sustainable Halal Tourism in Local Communities

From Figure 1, the integration of sustainability into halal tourism is conceptualized through the convergence of three key lenses:

1. Triple Bottom Line (TBL): Measuring Secular Sustainability

The first dimension of the framework draws from Elkington’s (1997) Triple Bottom Line concept, which emphasizes that sustainability must go beyond economic metrics to also encompass social and environmental well-being. In the tourism context:

1. Economic sustainability involves ensuring fair income distribution, local employment, and economic inclusivity.
2. Social sustainability considers cultural preservation, stakeholder equity, and community engagement.
3. Environmental sustainability promotes biodiversity protection, waste reduction, and responsible use of natural resources.

While halal tourism in Southeast Asia has achieved notable economic gains, it often lacks robust systems to ensure social inclusion and environmental care. Therefore, the TBL serves as a diagnostic tool for identifying imbalances and neglected areas within halal tourism development. This dimension assesses how halal tourism projects achieve—or fall short of—balanced, long-term sustainability in host communities.

2. Maqasid al-Shariah: Embedding Islamic Ethics in Sustainability

The second lens of the framework incorporates the Islamic concept of Maqasid al-Shariah, or the higher objectives of Islamic law. As outlined by Chapra (2008), the maqasid consist of five pillars:

• Preservation of religion (din)
• Preservation of life (nafs)
• Preservation of intellect (aql)
• Preservation of lineage (nasl)
• Preservation of wealth (mal)

These principles provide an ethical and spiritual foundation for assessing whether halal tourism aligns with Islamic values such as adl (justice), maslahah (public benefit), amanah (trust), and rahmah (compassion). The maqasid framework pushes halal tourism beyond ritualistic compliance (e.g., halal food or no alcohol) toward a value-based system of development that promotes dignity, well-being, and equity for all. By integrating Maqasid al-Shariah into sustainability evaluation, this framework ensures that halal tourism is not only permissible (halal), but also meaningful, just, and sustainable in an Islamic worldview.   This dimension is used to evaluate whether halal tourism promotes justice (adl), compassion (rahmah), and the public good (maslahah) in practice—not just in principle.

3. Community-Based Tourism (CBT): Operationalizing Local Empowerment

The third component of the framework is Community-Based Tourism (CBT), which acts as a delivery mechanism for both the TBL and maqasid principles at the grassroots level. According to Scheyvens (1999), CBT involves:

• Local ownership and participatory decision-making
• Distribution of tourism benefits within the community
• Protection of cultural identity and natural heritage

In the ASEAN context, many Muslim communities have initiated halal homestays, Islamic heritage tours, and halal food trails that reflect CBT values. However, such initiatives are often overshadowed by top-down development models that prioritize infrastructure and branding over local empowerment. Thus, CBT is essential not only as a tool for economic development but as a means to protect social and spiritual integrity in halal tourism destinations. CBT serves as the delivery mechanism or “operational arm” through which sustainability both secular and Islamic is made tangible in tourism policy and practice.

Roadmap for Operationalizing Maqasid in Tourism Policy

To summarize and operationalize the conceptual framework presented in Figure 1, this study proposes a structured policy matrix that transforms the abstract ethical dimensions of Maqasid al-Shariah into concrete tourism strategies. The matrix aligns each of the five maqasid elements with corresponding policy objectives, implementation mechanisms, and measurable indicators.

Table 1 : A proposed matrix links maqasid objectives to measurable policy benchmarks

As suggested in the framework enhancement (see Figure 1), theoretical integration alone is insufficient unless accompanied by operational tools. Table 1 below illustrates how each maqasid domain—namely nafs (life), mal (wealth), din (religion), aql (intellect), and nasl (lineage)—can be translated into policy objectives, supported by clear implementation mechanisms, and tracked through quantifiable indicators. This structure not only provides clarity for policymakers but also offers a replicable template for Muslim-majority and Muslim-minority destinations aiming to embed Islamic ethics within sustainable tourism governance.

Case Studies of ASEAN Halal Tourism Communities

To evaluate the practical application of the TBL-Maqasid-CBT framework in real-world settings, this section presents comparative case studies from three ASEAN regions: Lombok & West Nusa Tenggara (Indonesia), Kelantan & Terengganu (Malaysia), and Chiang Mai (Thailand). Each provides unique insights into how halal tourism is conceptualized, operationalized, and challenged within different socio-cultural and institutional environments.

Indonesia: Lombok and West Nusa Tenggara

The region of Lombok and West Nusa Tenggara, Indonesia, serves as a compelling example of halal tourism development, exhibiting varied levels of alignment with the TBL-Maqasid-CBT framework. Several halal-certified, community-based homestays and eco-tourism villages—particularly in Sembalun and Mandalika—have been established to support this vision. These initiatives significantly contribute to local economic development by fostering micro-entrepreneurship and promoting agro-tourism, thereby addressing key economic components of the Triple Bottom Line (Haerisma, 2023; Nugroho, 2024).

From a social perspective (TBL & CBT), local communities are actively involved in both tourism planning and service delivery. Islamic values are visibly embedded in tourism operations, evident through the availability of prayer facilities and the organization of religious and cultural events, which reinforce the Islamic identity and cultural cohesion within the community (Haerisma, 2023).

Regarding the environmental dimension (TBL), conservation practices such as sustainable farming and the maintenance of cleanliness in places of worship reflect growing ecological awareness. However, the comprehensive implementation of environmental policies remains incomplete, hindered in part by the disruptions caused by the COVID-19 pandemic and recurring natural disasters (Nugroho, 2024).

The Maqasid al-Shariah dimension shows a firm commitment to ethical tourism through the promotion of halal certification, aligning with core Islamic principles such as maslahah (public benefit) and amanah (trust). Nevertheless, full compliance with Shariah guidelines—such as the complete prohibition of alcohol and the adoption of fully Shariah-compliant management systems—remains a work in progress (Haerisma, 2023).

Malaysia: Kelantan and Terengganu

Kelantan and Terengganu represent two of Malaysia’s leading states in advancing community-based halal tourism, offering culturally rich and ethically grounded models for integrating the TBL-Maqasid-CBT framework. Both regions have successfully leveraged local heritage and Islamic values to develop tourism systems that prioritize community empowerment and ethical governance (Henderson, 2020; Mohamad et al., 2019).

In terms of the economic dimension (TBL), a notable feature of halal tourism in these states is the active involvement of women-led cooperatives, especially in culinary tourism and cultural storytelling. These cooperatives not only generate sustainable livelihoods but also position women as key leaders in the tourism development process. Community-based tourism (CBT) programs in Kelantan and Terengganu promote inclusive, participatory economic activities that contribute to equitable growth (Mohamad et al., 2019; Idris et al., 2021). From the social perspective (TBL & CBT), the tourism experience in both states is deeply rooted in Malay-Muslim traditions, with strong emphasis on preserving cultural authenticity. Initiatives such as halal gastronomy experiences, traditional festivals, and oral history tours are designed and implemented by local communities, thereby strengthening cultural identity and continuity. The strong community participation in the design and delivery of these services exemplifies the core CBT principles of local ownership, pride, and inclusive engagement (Henderson, 2020).

Regarding the environmental dimension (TBL), ecotourism initiatives—such as the development of eco-zones like the Setiu Wetlands in Terengganu—reflect an emerging commitment to environmental stewardship. However, structured ecological benchmarks and long-term environmental planning remain underdeveloped. Most sustainability efforts currently emphasize environmental education and conservation awareness, rather than rigorous impact measurement (Idris et al., 2021). Lastly, within the framework of Maqasid al-Shariah, Islamic ethical principles such as ‘adl (justice) and rahmah (compassion) are incorporated into community operations through fair-trade practices, collective decision-making, and cooperative management. The focus on communal welfare and moral governance underscores a meaningful application of Maqasid al-Shariah in both policy and practice (Hashim et al., 2023).

Thailand: Chiang Mai

Chiang Mai, located in northern Thailand, offers a distinctive example of halal tourism development within a non-Muslim-majority context. The city has strategically positioned itself as a halal-friendly destination, particularly for Muslim travelers from the Middle East and Southeast Asia. This market-driven approach reflects partial integration with the TBL-Maqasid-CBT framework, particularly in the domains of economic growth and social inclusion. Local authorities and private stakeholders have promoted halal-oriented experiences through initiatives such as the Halal Food Festival and farm-to-table programs. These efforts have invigorated the local economy by enabling the participation of small-scale producers, Muslim food entrepreneurs, and family-run hospitality businesses, thereby supporting inclusive and sustainable economic development.

Socially, Chiang Mai demonstrates a strong commitment to inclusive tourism despite being situated in a predominantly Buddhist region. Muslim-friendly infrastructure—such as prayer spaces, halal-certified accommodations, and Muslim-owned restaurants like Ruammit I—has been actively developed. The city also fosters interfaith understanding through guided dialogue tours, which not only facilitate cultural exchange but also empower local Muslim communities to engage meaningfully in tourism activities. These initiatives reflect core CBT values, such as community participation, cultural integrity, and local pride, even in a context where Muslims form a demographic minority.

In terms of environmental considerations, Chiang Mai’s natural scenery—particularly during the rainy season—features prominently in its tourism promotions. However, environmental sustainability remains underdeveloped and largely rhetorical. While eco-attractions are marketed extensively, concrete benchmarks and long-term monitoring systems for environmental performance are noticeably lacking, indicating a gap in aligning with the environmental pillar of the TBL framework.

With regard to Maqasid al-Shariah, Chiang Mai has made progress in providing halal-certified services, especially in the food sector, thereby responding to the Islamic principle of maslahah (public benefit). Nevertheless, broader maqasid objectives—such as nasl (protection of family) and aql (intellectual growth)—are not yet systematically incorporated into tourism planning or policy-making. As a result, the ethical foundation of halal tourism in Chiang Mai remains limited in scope and largely secondary to commercial priorities, with the application of Islamic values often peripheral rather than central in shaping governance and development strategies.

Directions for Future Research

Building upon the integrated theoretical framework of Triple Bottom Line, Maqasid al-Shariah, and Community-Based Tourism, future research should adopt more expansive, comparative, and methodologically diverse approaches to deepen the understanding of sustainability within the halal tourism sector.

First, there is a need for longitudinal and multi-regional case studies that track the sustainability outcomes of halal tourism initiatives over time. While this study focused on selected community cases in ASEAN, future research could explore cross-regional comparisons between Muslim-majority and Muslim-minority countries, such as between Indonesia and the United Kingdom or between Malaysia and South Korea. This would allow researchers to examine how cultural, political, and institutional differences influence the integration of Islamic ethics and sustainability.

Second, researchers are encouraged to employ mixed-methods approaches, combining qualitative interviews and ethnography with quantitative tools such as sustainability indices, economic impact assessments, and GIS-based environmental monitoring. By integrating subjective insights with measurable indicators, scholars can offer more robust evaluations of how halal tourism affects local livelihoods, ecological integrity, and cultural resilience.

Third, future research could further investigate the operationalization of Maqasid al-Shariah in tourism governance. While the maqasid provide a rich ethical foundation, little empirical work has translated these principles into practical benchmarks or policy instruments. Developing Islamic sustainability indicators—informed by both Shariah and international development frameworks—could bridge this gap and enhance accountability among tourism stakeholders.

Fourth, there is potential for digital ethnography and participatory action research that centers community voices—particularly from women, youth, and minority groups—in shaping sustainable tourism models. Such methods could uncover hidden forms of resistance, adaptation, and innovation that are often missed in top-down policy discourse.

Finally, as halal tourism increasingly intersects with global agendas such as the UN Sustainable Development Goals (SDGs), future studies should explore how Islamic ethical tourism can contribute to broader global sustainability targets, particularly SDG 8 (decent work and economic growth), SDG 11 (sustainable cities and communities), and SDG 12 (responsible consumption and production).

Proposed Outcome and Implementation to Develop Local Communities Tourism

Based on the integrated theoretical framework and empirical exploration of halal tourism in local ASEAN communities, this study proposes the following key outcomes to enhance sustainable community development:

1.1 Enhanced Local Economic Participation

Halal tourism should provide tangible economic benefits to local residents through employment, entrepreneurship, and local supply chains. Empowering community members—especially youth and women—to operate homestays, halal eateries, and cultural tour services contributes to economic inclusivity and social resilience.

1.2 Ethical and Sustainable Tourism Practices

Tourism practices aligned with both Triple Bottom Line and Maqasid al-Shariah principles should promote environmental responsibility, cultural integrity, and justice (adl). This includes waste reduction, green practices, and protection of sacred sites and traditions.

1.3 Strengthened Community Governance and Participation

Local communities should move from passive beneficiaries to active agents of tourism planning. Implementation of Community-Based Tourism (CBT) mechanisms—such as tourism committees, cooperatives, and participatory budgeting—fosters ownership, accountability, and cultural pride.

1.4 Holistic Integration of Islamic Ethics in Development

By embedding Islamic ethical values such as maslahah (public good), amanah (trust), and rahmah (compassion), halal tourism can evolve into a spiritually meaningful tool for communal development—not merely an economic sector.

CONCLUSION AND FUTURE RESEARCH

This study proposed a novel theoretical framework combining the Triple Bottom Line (Elkington, 1997), Maqasid al-Shariah (Chapra, 2008), and Community-Based Tourism (Scheyvens, 1999) to evaluate the sustainability of halal tourism within local communities. The integration of these lenses offers a multidimensional approach that addresses the limitations of conventional halal tourism assessments by embedding ethical, social, and ecological dimensions.

Empirical applications of this framework suggest that while economic outcomes are emphasized, ethical alignment and grassroots participation are frequently underdeveloped. As such, future research should pursue:

1. Comparative case studies between Muslim-majority and Muslim-minority regions
2. Mixed-method designs that integrate qualitative ethnography with sustainability metrics
3. Operational models for translating maqasid principles into policy and planning
4. Participatory methodologies that amplify community voices and lived experiences

In addition, future studies should explore how halal tourism can serve as an ethical bridge to the United Nations Sustainable Development Goals (SDGs), reinforcing the role of Islamic values in achieving inclusive and sustainable development. This will contribute to both theory-building and policy innovation in the rapidly evolving field of halal tourism.

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