[et_pb_section fb_built=”1″ fullwidth=”on” _builder_version=”4.14.2″ background_color=”#0c71c3″ custom_padding=”0px|0px|0px|0px” global_colors_info=”{}”][et_pb_fullwidth_header title=”Journal of Contemporary Islamic Law” subhead=”No eISSN: 0127-788X” title_font_color=”#ffffff” subhead_font_color=”#ffffff” _builder_version=”4.14.2″ title_font=”|on|||” title_text_color=”#ffffff” title_font_size=”40px” content_font_size=”10px” subhead_text_color=”#ffffff” subhead_font_size=”20px” background_color=”#0c71c3″ parallax=”on” parallax_method=”on” custom_margin=”-30px||-30px” button_one_letter_spacing_hover=”0″ button_two_letter_spacing_hover=”0″ saved_tabs=”all” global_colors_info=”{}” button_one_text_size__hover_enabled=”off” button_two_text_size__hover_enabled=”off” button_one_text_color__hover_enabled=”off” button_two_text_color__hover_enabled=”off” button_one_border_width__hover_enabled=”off” button_two_border_width__hover_enabled=”off” button_one_border_color__hover_enabled=”off” button_two_border_color__hover_enabled=”off” button_one_border_radius__hover_enabled=”off” button_two_border_radius__hover_enabled=”off” button_one_letter_spacing__hover_enabled=”on” button_one_letter_spacing__hover=”0″ button_two_letter_spacing__hover_enabled=”on” button_two_letter_spacing__hover=”0″ button_one_bg_color__hover_enabled=”off” button_two_bg_color__hover_enabled=”off”][\/et_pb_fullwidth_header][\/et_pb_section][et_pb_section fb_built=”1″ specialty=”on” _builder_version=”4.14.2″ global_colors_info=”{}”][et_pb_column type=”1_3″ _builder_version=”3.25″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||”][et_pb_blurb title=”2021 6(2)” url=”https:\/\/www.ukm.my\/jcil\/jcil-2017-2-2\/” use_icon=”on” font_icon=”I||divi||400″ icon_color=”#0c71c3″ image_icon_background_color=”#ffffff” icon_placement=”left” image_icon_width=”16px” _builder_version=”4.14.2″ header_text_color=”#0c71c3″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” image_icon_custom_padding=”8px|8px|8px|8px|false|false” text_orientation=”center” max_width_tablet=”50px” border_radii_image=”on|100%|100%|100%|100%” border_width_all_image=”2px” border_color_all_image=”#0c71c3″ use_circle=”on” use_circle_border=”on” circle_border_color=”#0c71c3″ circle_color=”#ffffff” global_colors_info=”{}” image_icon_background_color__sticky_enabled=”#1e73be” image_icon_background_color__sticky=”#1e73be”]<\/p>\n
15 DECEMBER 2021<\/p>\n
[\/et_pb_blurb][et_pb_image src=”https:\/\/www.ukm.my\/jcil\/wp-content\/uploads\/2021\/12\/Cover-JCIL-2021-62.png” title_text=”Cover JCIL 2021 6(2)” align_tablet=”center” align_phone=”” align_last_edited=”on|desktop” _builder_version=”4.14.2″ animation_style=”slide” animation_direction=”left” animation_duration=”500ms” animation_intensity_slide=”10%” global_colors_info=”{}”][\/et_pb_image][\/et_pb_column][et_pb_column type=”2_3″ specialty_columns=”2″ _builder_version=”3.25″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||”][et_pb_row_inner admin_label=”Row” _builder_version=”4.14.2″ global_colors_info=”{}”][et_pb_column_inner saved_specialty_column_type=”2_3″ _builder_version=”3.25″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||”][et_pb_text admin_label=”Tajuk” _builder_version=”4.14.2″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” global_colors_info=”{}”]<\/p>\n
[\/et_pb_text][et_pb_text admin_label=”Penulis” _builder_version=”4.14.2″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” global_colors_info=”{}”]<\/p>\n
Aziz Abidin Azmi Puat, <\/strong>p107051@siswa.ukm.edu.my<\/em><\/span> [\/et_pb_text][et_pb_text admin_label=”Volume & PDF” _builder_version=”4.14.4″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” hover_enabled=”0″ global_colors_info=”{}” sticky_enabled=”0″]<\/p>\n 2021, Vol. 6(2), pp. 67-76. \u00a0| \u00a0<\/span>PDF<\/a> [\/et_pb_text][et_pb_tabs admin_label=”Abstract & References” _builder_version=”4.14.2″ body_text_align=”justify” background_size=”initial” background_position=”top_left” background_repeat=”repeat” global_colors_info=”{}”][et_pb_tab title=”ABSTRAK” _builder_version=”4.14.2″ body_font=”||||” body_text_align=”justify” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” background_size=”initial” background_position=”top_left” background_repeat=”repeat” body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}”]<\/p>\n Hotel mesra Muslim merupakan satu produk yang semakin berkembang dalam industri pelancongan di Malaysia. Sesuai dengan kemeriahannya, pelbagai penarafan hotel mesra Muslim telah diwujudkan oleh pelbagai agensi sebagai nilai tambah kepada segmen ini dalam penawaran perkhidmatan yang lebih kompetitif. Persoalannya adakah penarafan yang diwujudkan ini benar-benar memenuhi keperluan pelancong Muslim dan bersifat holistik? Justeru, artikel ini akan meninjau kajian-kajian lepas berkenaan standard penarafan hotel mesra Muslim, adakah ia memenuhi kayu ukur Maqasid Syariah. Kajian ini merupakan kajian kualitatif dengan reka bentuk analisis kandungan. Data kajian dikumpulkan melalui metode kajian literatur dan temu bual. Kajian literatur dikutip daripada kajian-kajian lepas, merangkumi artikel dan dokumen tentang standard penarafan hotel mesra Muslim. Sesi temu bual bersama dua informan yang berkaitan dengan industri pelancongan juga dijalankan. Kemudian, data dianalisis secara tematik. Hasilnya menunjukkan standard penarafan ini masih tidak mencapai sasaran syariah dalam memenuhi keperluan pelancong Muslim. Keselamatan nyawa dan harta tidak menjadi unsur yang penting dalam penilaian mereka. Hal ini tidak selari dengan fungsi hotel sebagai tempat perlindungan. Tuntutan Maqasid Syariah perlu dipatuhi sepenuhnya dalam menjadikan penarafan hotel mesra Muslim bersifat holistik.<\/p>\n Kata Kunci: sistem penarafan hotel, pelancongan Islam, keperluan pelancong Muslim, industri perhotelan, Maqasid Syariah<\/p>\n [\/et_pb_tab][et_pb_tab title=”ABSTRACT” _builder_version=”4.14.2″ body_font=”||||” body_text_align=”justify” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” background_size=”initial” background_position=”top_left” background_repeat=”repeat” body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}”]<\/p>\n Muslim friendly hotel is a fast-growing product of tourism industry in Malaysia. By virtue of that, various of Muslim friendly hotel rating systems were established by several agencies as an additional value for more competitive service in tourism. What remains obscure, are those rating systems really fulfill Muslim tourists\u2019 needs and inherently holistic? Thus, this article aims to review past research regarding Muslim friendly hotel rating systems, are they meet Maqasid Syariah guidelines perfectly. This is qualitative research with content analysis design. All the data gained from literature review includes articles and documents about Muslim friendly hotel rating systems as well as interview session with a few informants related to tourism industry. The outcome indicates that all the rating\u2019s standards do not completely accomplish Syariah objectives in full filling Muslim tourists\u2019 needs. Protection of live and property are not the requisite elements in their inspections. It is opposites to the hotel\u2019s function as protection. The standards must adhere firmly to Maqasid Syariah principle to ensure a holistic Muslim friendly hotel rating remain.<\/p>\n Keywords: hotel rating system, Islamic tourism, Muslim tourists\u2019 needs, hotel industry, Maqasid Syariah<\/p>\n [\/et_pb_tab][et_pb_tab title=”REFERENCES” _builder_version=”4.14.2″ body_font=”||||” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}”]<\/p>\n Baumeister, R. F. & Leary, M. R. 1997. Writing narrative literature reviews. Review of General Psychology 1: 311\u2013320.<\/p>\n Braun, V. & Clarke, V. 2006. Using thematic analysis in psychology. Qualitative Research in Psychology 3(2): 77-101.<\/p>\n Corinne Wan. 2017. Salam Standard adds a premium classification scheme. https:\/\/www.travelweekly-asia.com\/Travel-News\/Hotel-News\/Salam-Standard-adds-a-premium-classification-scheme [31 Julai 2021].<\/p>\n CrescentRating. 2021a.FAQs. https:\/\/www.crescentrating.com\/FAQ.html [31 Julai 2021].<\/p>\n CrescentRating. 2021b. Get Your Hotel\u2019s Muslim Friendly services Audited and Rated. https:\/\/www.crescentrating.com\/rating-accreditations\/hotels.html [31 Julai 2021].<\/p>\n Downe-Wambolt, B. 1992. Content analysis: method, applications and issues. Health Care for Women International 13: 313-321.<\/p>\n Fox, N.J. 2000. Using Interviews in a Research Project. Dlm. Wilson, A., Williams, M. & Hancock, B. (pnyt.). Research Approaches in Primary Care hlm. 113-134. Oxford: Radcliffe Medical Press.<\/p>\n al-Ghaz\u0101li, Mu\u1e25ammad ibn Mu\u1e25ammad. 1413H\/1993. al-Musta\u1e63f\u0101 min \u2018Ilm al-U\u1e63\u016bl. Mu\u1e25ammad \u2018Abd al-Sal\u0101m \u2018Abd al-Sh\u0101fi. Beirut: D\u0101r al-Kutub al-\u2018Ilmiyyah.<\/p>\n Henderson, J.C. 2010. Sharia-compliant hotels. Tourism and Hospitality Research 10(3): 246\u2013254.<\/p>\n Islamic Tourism Centre. 2020a. Launch of Muslim-Friendly Accommodation Recognition. https:\/\/itc.gov.my\/launch-of-muslim-friendly-accommodation-recognition\/ [31 Julai 2021].<\/p>\n Islamic Tourism Centre. 2020b. Syarat-syarat dan Garis Panduan Pengiktirafan Premis Pelancongan Mesra Muslim. Putrajaya: Islamic Tourism Centre.<\/p>\n Jabatan Standard Malaysia. 2015. MS 2610: 2015 Muslim Friendly Hospitality Services \u2013Requirements. Cyberjaya: Kementerian Sains, Teknologi dan Inovasi.<\/p>\n Khairusy Syakirin Has-Yun Hashim. 2021. Standard penarafan hotel mesra Muslim berdasarkan Maqasid Syariah. Temu bual, 4 Mei.<\/p>\n Kiplagat W.K., Makindi S. & Obwoyere G.O. 2015. An analysis of hotel rating and its implication on financial turnover of rated hotels in Kenya. International Journal of Environment, Ecology, Family and Urban Studies (IJEEFUS) 5(1): 23-33.<\/p>\n Mastercard-CrescentRating. 2021. Global Muslim Travel Index 2021. https:\/\/www.crescentrating.com\/reports\/global-muslim-travel-index-2021.html [31 Julai 2021].<\/p>\n Mohammad Zaini, Muhammad Adib dan Mohd Izhar Ariff. 2020. Analisis standard hotel mesra Muslim di Malaysia berdasarkan perspektif Maqasid Syariah. International Journal of Islamic Thought 18: 43-53.<\/p>\n Mohd Rizal Razalli, Risyawati Mohamed Ismail & Noorulsadiqin Azbiya Yaacob. 2015. SIHAT: an assessment tool for Shariah-compliant hotel operations. International Journal Islamic Marketing and Branding 1(1): 55\u201368.<\/p>\n Muhamad Mazlan Kamaruddin. 2021. Standard penarafan hotel mesra Muslim berdasarkan Maqasid Syariah. Temu bual, 11 Jun.<\/p>\n Rashidi Othman, Siti Syahirah Saffinee, Khairusy Syakirin Has-Yun Hashim, Zainul Mukrim Baharuddin, Lukman Hakim<\/p>\n Mahamod, and Mansor Ibrahim. 2015. Shariah Compliant Audit Checklist for Tourism Accomodation Premises. Advanced Science Letters. 21(6):1721-1724.<\/p>\n al-Rays\u016bni, A\u1e25mad. 1416H\/1995. Nazariyyah al-Maq\u0101\u1e63id \u2018ind al-Im\u0101m al-Sh\u0101\u1e6dibi. Virginia: International Institute of Islamic Thought.<\/p>\n al-Rays\u016bni, A\u1e25mad. 1431H\/2010. Madkhal ila Maq\u0101\u1e63id al-Shar\u012b\u2018ah. Damsyik: D\u0101r al-Qalam.<\/p>\n Rosenberg, P., & Choufany, H. M. 2009. Spiritual Lodging \u2013 The Sharia – Compliant Hotel Concept. Hvs Global Hospitality Services – Dubai.<\/p>\n Rozila Ahmad, Noor Azimin Zainol & Mohd Hyrul Abu Karim. 2019. Intention to Adopt Islamic Quality Standard: A Study Of Hotels in Peninsular Malaysia. KATHA \u2013 The Official Journal of the Centre for Civilisational Dialogue 15: 20-45.<\/p>\n Salam Standard. 2017. Salam Standard by Tripfez Travel. http:\/\/www.comcec.org\/en\/wp-content\/uploads\/2017\/02\/9-TUR-PRE-7-3.pdf [31 Julai 2021].<\/p>\n Salam Standard. 2021. Certification Levels\/Criteria. https:\/\/www.salamstandard.org\/salam-standard-certification\/certification-levels.html [31 Julai 2021].<\/p>\n al-Sh\u0101\u1e6dibi, Ibr\u0101h\u012bm ibn M\u016bs\u0101 al-Lakhmi. 1427H\/2006. Al-Muw\u0101faq\u0101t f\u012b U\u1e63\u016bl al-Shar\u012bah. Kaherah: D\u0101r al-\u1e24ad\u012bth.<\/p>\n SIRIM QAS. 2021. MS 2610 Muslim Friendly Hospitality. https:\/\/www.sirim-qas.com.my\/our-services\/management-system-certification-related-services\/ms-26102015-muslim-friendly-hospitality-management-system-certification\/ [31 Julai 2021].<\/p>\n Siti Syahirah Saffinee, Khairusy Syakirin Has-Yun Hashim, Lukman Hakim Mahamod, Mohd Aizat Jamaludin, Betania Kartika Muflih & Rashidi Othman. 2017. The standard elements for muslim-friendly accommodation premises. Journal of Contemporary Islamic Studies 3(2): 121-134.<\/p>\n Snyder, H. 2019. Literature review as a research methodology: An overview and guidelines. Journal of Business Research 104 (2019): 333\u2013339.<\/p>\n Tripfez Travel. 2021. Mengapa Tripfez. https:\/\/www.tripfez.com\/s\/about-us [31 Julai 2021].<\/p>\n Zakiah Samori & Fadilah Abd Rahman. 2013. Establishing Shariah-compliant Hotels in Malaysia: Identifying Opportunities, Exploring Challenges. West East<\/p>\n [\/et_pb_tab][\/et_pb_tabs][\/et_pb_column_inner][\/et_pb_row_inner][\/et_pb_column][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" 15 DECEMBER 2021Standard Penarafan Hotel Mesra Muslim Berdasarkan Maqasid Syariah: Satu Sorotan Muslim Friendly Hotel Rating\u2019s Standards Based on Maqasid Syariah: An OverviewAziz Abidin Azmi Puat, p107051@siswa.ukm.edu.myPostgraduate Student, Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.Mohammad Zaini Yahaya, zainiyahya@ukm.edu.myResearch Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.Received: 14 September 2021 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"class_list":["post-2540","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/2540","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/comments?post=2540"}],"version-history":[{"count":6,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/2540\/revisions"}],"predecessor-version":[{"id":2692,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/2540\/revisions\/2692"}],"wp:attachment":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/media?parent=2540"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
<\/em>Postgraduate Student, Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.
Mohammad Zaini Yahaya, <\/strong>zainiyahya@ukm.edu.my
<\/span><\/em><\/span>Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.
<\/span>Received: 14 September 2021 | Accepted: 29 November 2021 | Published: 15 December 2021<\/p>\n
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