Al-Manāhij: Jurnal Kajian Hukum Islam
Vol. 19 No. 2, July-December 2025, 227-246
DOI:
https://doi.org/10.24090/mnh.v19i2.14029
Sukataman,
Idlofi, Agung Nugroho Reformis Santono, Umar Chamdan

Creative Commons Attribution-ShareAlike 4.0
International License.

P-ISSN: 1978-6670 | E-ISSN: 2579-4167

Published by Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

The Urgency of the Halal Industry in Light of Islamic
Legal Philosophy
M. Nurul Irfan1*, Maskur Rosyid2, Kamaluddin Nurdin Marjuni3, Mashilal4
Universitas Islam Negeri Syarif Hidayatullah Jakarta

1

Jl. Ir H. Juanda No.95, Ciputat, Kota Tangerang Selatan, Banten 15412 Indonesia
Universitas Islam Negeri Walisongo Semarang

24

Jl. Walisongo No.3-5, Ngaliyan, Kota Semarang, Jawa Tengah 50185 Indonesia
Universiti Islam Sultan Syarif Ali, Brunei Darussalam

3

Simpang 347, Jalan Pasar Gadong, Bandar Seri Begawan, Brunei Darussalam

Email: nurul.irfan@uinjkt.ac.id1, masykurxrejo@walisongo.ac.id2, kamaluddin.nur@unissa.edu.bn3,
hilal@walisongo.ac.id4
Submitted
Revision

: 08-06-2025
: 05-08-2025

Accepted
Published

: 25-08-2025
: 25-09-2025

Abstract: The Indonesian government, regulators, and Muslim consumers increasingly recognize
the halal industry as an essential sector for economic growth. This study aims to assess the
understanding, acceptance, and implementation of halal among educated Muslim youth and analyse
the urgency of halal in food, tourism, and banking. The research was conducted at four State Islamic
Universities (PTKIN) in Central Java, Indonesia, involving 145 students as respondents. A descriptive
quantitative approach was applied using structured questionnaires, analysed with frequency and
percentage techniques, and interpreted through Islamic legal philosophy, particularly fiqh and
maqāṣid al-sharī‘a. The study finds that the halal of food, tourism, economy, and banking has a strong
epistemological basis in Islam; however, a segment of Muslim minority students demonstrates
rejection or inconsistent implementation due to differences in interpretation, limited accessibility,
and perceptions of government policies. Despite this, there is strong support for halal, with over
91% endorsing government initiatives and 92% acknowledging their contribution to economic
growth. Based on these findings, the study recommends standardizing halal concepts across sectors,
systematically evaluating program impacts, and continuously educating the public to optimise the
implementation of Indonesia’s halal industry policy.
Keywords; The Halal Concept, Maqāṣid al-Sharī’a, Economic Growth, Muslim Consumers
Abstrak: Industri halal semakin diakui oleh pemerintah Indonesia, regulator, dan konsumen Muslim
sebagai sektor penting untuk pertumbuhan ekonomi. Penelitian ini bertujuan untuk mengukur
pemahaman, penerimaan, dan implementasi prinsip halal di kalangan generasi muda Muslim terdidik,
dan menganalisis urgensi halalisasi di bidang makanan, pariwisata, dan perbankan. Penelitian
dilakukan di empat Perguruan Tinggi Keagamaan Islam Negeri (PTKIN) di Jawa Tengah, Indonesia,
dengan 145 mahasiswa sebagai responden. Pendekatan deskriptif kuantitatif diterapkan melalui
kuesioner terstruktur, dianalisis menggunakan teknik frekuensi dan persentase, dan ditafsirkan
melalui perspektif filsafat hukum Islam, khususnya fiqh dan maqāṣid al-sharī‘a. Hasil penelitian
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The Urgency of the Halal Industry ...

menunjukkan bahwa halalisasi makanan, pariwisata, ekonomi, dan perbankan memiliki dasar
epistemologis yang kuat dalam Islam; namun, sebagian mahasiswa Muslim minoritas menunjukkan
penolakan atau implementasi yang tidak konsisten akibat perbedaan interpretasi, keterbatasan
aksesibilitas, dan persepsi terhadap kebijakan pemerintah. Meski demikian, terdapat dukungan
yang kuat terhadap halalisasi, dengan lebih dari 91% responden menyetujui inisiatif pemerintah dan
92% mengakui kontribusinya terhadap pertumbuhan ekonomi. Berdasarkan temuan ini, penelitian
merekomendasikan standarisasi konsep halal di seluruh sektor, evaluasi dampak program secara
sistematis, serta edukasi berkelanjutan kepada masyarakat untuk memaksimalkan implementasi
kebijakan industri halal di Indonesia.
Kata Kunci: Konsep Halal, Maqāṣid al-Sharī’a, Pertumbuhan Ekonomi, Konsumen Muslim

Introduction
The halal industry has emerged as one of the fastest-growing sectors in the global economy, with
an estimated market value exceeding USD 2 trillion annually.1 Its significance extends beyond food
consumption to encompass tourism, finance, cosmetics, pharmaceuticals, and lifestyle products.2
Numerous countries, including Malaysia, the United Arab Emirates, and the United Kingdom, have
positioned the halal industry as a strategic driver of economic growth, linking halal certification
with global trade, ethical consumption, and sustainability.3 In particular, the halal tourism sector
has demonstrated strong potential,4 highlighting the industry’s role in shaping consumer behaviour
and international market competitiveness.5 This global expansion underscores the role of the halal
sector not only as a religious obligation but also as a competitive advantage in the worldwide market.

1

2

3

4

5

Fatimah Zuhrah et al., “Halal Certification Service in Indonesia: Between Islamic Law Compliance and Satisfaction
Improvement,” Al-Ihkam: Jurnal Hukum Dan Pranata Sosial 20, no. 1 (2025): 253–83, https://doi.org/10.19105/al-lhkam.
v20i1.15225; Farah Tarisya Ayuningtias, “Green Investment Practices and Challenges in Indonesia’s Investment Legal System,”
Khuluqiyya: Jurnal Kajian Hukum Dan Studi Islam, 2025, 29–44, https://doi.org/https://doi.org/10.56593/khuluqiyya.v7i1.166.
Elif Izberk-Bilgin and Cheryl C. Nakata, “A New Look at Faith-Based Marketing: The Global Halal Market,” Business Horizons 59,
no. 3 (May 2016): 285–92, https://doi.org/10.1016/j.bushor.2016.01.005; Nurdeng Deuraseh and Nurulhuda Asilah Asli, “Issues
on Halal Foods with Special Reference to Fatwa on Halal Pet Food for Cats in Islamic Law,” El-Mashlahah 12, no. 2 (November
2022): 103–23, https://doi.org/10.23971/elma.v12i2.3534.
Nurul Indarti, Andy Susilo Lukito-Budi, and Azmi Muhammad Islam, “A Systematic Review of Halal Supply Chain Research:
To Where Shall We Go?,” Journal of Islamic Marketing 12, no. 9 (August 2020): 1930–49, https://doi.org/10.1108/JIMA-05-20200161; Dwi Agustina Kurniawati and Andi Cakravastia, “A Review of Halal Supply Chain Research: Sustainability and Operations
Research Perspective,” Cleaner Logistics and Supply Chain 6 (March 2023): 100096, https://doi.org/10.1016/j.clscn.2023.100096;
Yudha Trishananto et al., “Formulating Policies for Halal Tourism in Indonesia Based on Islamic Law,” Ijtihad : Jurnal Wacana
Hukum Islam Dan Kemanusiaan 24, no. 1 SE-Articles (July 2024): 47–70, https://doi.org/10.18326/ijtihad.v24i1.47-70.
Abdul Manan et al., “Halal Tourism: A Proposed Sharia Model for Implementation,” Jurnal Ilmiah Peuradeun 11, no. 1 (January
2023): 81–100, https://doi.org/10.26811/peuradeun.v11i1.784; Abdul Kadir Jaelani, Anila Rabbani, and Muhammad Jihadul
Hayat, “Land Reform Policy in Determining Abandoned Land for Halal Tourism Destination Management Based on Fiqh
Siyasah,” El-Mashlahah 14, no. 1 (June 2024): 211–36, https://doi.org/10.23971/el-mashlahah.v14i1.8051.
Asad Mohsin, Noriah Ramli, and Bader Abdulaziz Alkhulayfi, “Halal Tourism: Emerging Opportunities,” Tourism Management
Perspectives (Elsevier, July 2016), https://doi.org/10.1016/j.tmp.2015.12.010; Amini Amir Abdullah, Mohd Daud Awang, and
Norsazali Abdullah, “Islamic Tourism: The Characteristics, Concept and Principles,” KnE Social Sciences 4, no. 9 (2020): 196–
215, https://doi.org/10.18502/kss.v4i9.7326; Mohamed Battour and Mohd Nazari Ismail, “Halal Tourism: Concepts, Practises,
Challenges and Future,” Tourism Management Perspectives 19 (July 2016): 150–54, https://doi.org/10.1016/j.tmp.2015.12.008;
Hatoli Hatoli, “Halal Certification of the Indonesian Ulema Council on Electronic and Non-Consumer Products from the
Maslahah Perspective: Sertifikasi Halal Majelis Ulama Indonesia Pada Produk Elektronik Dan Non Konsumsi Perspektif
Maslahah,” Journal of Islamic Law 1, no. 2 SE-Articles (August 2020): 237–55, https://doi.org/10.24260/jil.v1i2.45.

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M. Nurul Irfan, Maskur Rosyid, Kamaluddin Nurdin Marjuni, Mashilal

The government has articulated a national vision to become a global halal hub in Indonesia,
the world’s largest Muslim-majority country.6 Initiatives such as halal certification, tourism
development, and strengthening Islamic finance institutions reflect this ambition.7 However, despite
strong state commitment, public responses to halal remain diverse. While the majority of Indonesian
Muslims support halal initiatives, there is also resistance among certain groups who consider halal
to be excessive, unnecessary, or politically motivated.8 This social dynamic reflects a discrepancy
between the normative ideals of Islamic law and the lived realities of Muslim consumers, which calls
for deeper academic inquiry.
Previous studies in Malaysia,9 Turkey,10 and India11 suggest a positive correlation between
religiosity, halal awareness, and consumer purchasing behaviour. Yet, empirical findings remain
inconsistent: while some research confirms religiosity as a strong predictor of halal consumption,
others reveal that religious commitment alone does not guarantee actual purchasing decisions. This
inconsistency highlights a theoretical and empirical gap, particularly in the Indonesian context.12
Although most of the population is Muslim, public support for halal certification is not always strong.
Many still adhere to the principle that “everything is halal until proven haram,” leading to scepticism
about the necessity of halal certification.

“Indonesia Halal Markets Report 2021/2022” (Jakarta, 2021); Komarudin Hidayat and Dadi Darmadi, “Indonesia and Two Great
Narratives on Islamic Studies,” Studia Islamika 26, no. 1 (2019): 201–6, https://doi.org/10.15408/sdi.v26i1.11121; Monavia Ayu
Rizaty, “As Many as 87.02% of Indonesia’s Population Is Muslim in 2022,” dataindonesia.id, 2023.
7
Mohamed Syazwan Ab Talib and Abu Bakar Abdul Hamid, “Halal Logistics in Malaysia: A SWOT Analysis,” Journal of Islamic
Marketing 5, no. 3 (September 2014): 322–43, https://doi.org/10.1108/JIMA-03-2013-0018; Ferry Khusnul Mubarok and
Muhammad Khoirul Imam, “Halal Industry in Indonesia; Challenges and Opportunities,” Journal of Digital Marketing and Halal
Industry 2, no. 1 (2020): 55–64, https://doi.org/10.21580/JDMHI.2020.2.1.5856; Sri Walny Rahayu and Syahrizal Abbas, “A
Synergy of Halal Tourism Regulations and Tourism Rights Protection in Aceh: Pentahelix Model,” Samarah: Jurnal Hukum
Keluarga Dan Hukum Islam 8, no. 3 (August 2024): 1454–75, https://doi.org/10.22373/sjhk.v8i3.23495; Atang Abd Hakim et al.,
“Towards Indonesia Halal Tourism,” AHKAM : Jurnal Ilmu Syariah 17, no. 2 (July 2017): 279–300, https://doi.org/10.15408/ajis.
v17i2.6243.
8
Arif Al Wasim, “Label Halal Dan Hukum Asal Bahan Pangan,” Syariati Jurnal Studi Al-Qur’an Dan Hukum 2, no. 2 (2016), https://
doi.org/10.32699/syariati.v2i02.1137; Endang S Soesilowati and Chitra Indah Yuliana, “Komparasi Perilaku Konsumen
Produk Halal Di Area Mayoritas Dan Minoritas Muslim,” Jurnal Ekonomi Dan Pembangunan 21, no. 2 (2013): 167–78, https://doi.
org/10.14203/JEP.21.2.2013.49-60.
9
Suddin Lada, Geoffrey Harvey Tanakinjal, and Hanudin Amin, “Predicting Intention to Choose Halal Products Using Theory of
Reasoned Action,” International Journal of Islamic and Middle Eastern Finance and Management 2, no. 1 (April 2009): 66–76, https://
doi.org/10.1108/17538390910946276/FULL/XML; Yuhanis Abdul Aziz and Nyen Vui Chok, “The Role of Halal Awareness,
Halal Certification, and Marketing Components in Determining Halal Purchase Intention Among Non-Muslims in Malaysia:
A Structural Equation Modeling Approach,” Journal of International Food & Agribusiness Marketing 25, no. 1 (January 2012): 1–23,
https://doi.org/10.1080/08974438.2013.723997; Abdul Raufu Ambali and Ahmad Naqiyuddin Bakar, “People’s Awareness on
Halal Foods and Products: Potential Issues for Policy-Makers,” Procedia - Social and Behavioral Sciences 121, no. September 2012
(2014): 3–25, https://doi.org/10.1016/j.sbspro.2014.01.1104.
10
Hakiye Aslan, “The Influence of Halal Awareness, Halal Certificate, Subjective Norms, Perceived Behavioral Control, Attitude and
Trust on Purchase Intention of Culinary Products among Muslim Costumers in Turkey,” International Journal of Gastronomy and Food
Science 32 (June 2023), https://doi.org/10.1016/J.IJGFS.2023.100726.
11
Adil Khan, Mohammad Khalid Azam, and Mohd Yasir Arafat, “Does Religiosity Really Matter in Purchase Intention of Halal
Certified Packaged Food Products? A Survey of Indian Muslims Consumers,” Pertanika Journal of Social Sciences and Humanities 27, no.
4 (2019): 2383–2400.the influence of subjective knowledge of halal was also tested. Data was collected from the Muslim consumers
of six districts of Uttar Pradesh, India. The result of structural equation modelling (SEM
12
Ainur Rofiq and Titan Achsan, ‘Examining the Impacts of Religiosity, Attitude, and Subjective Norms Toward Intention to Purchase
Halal Food: A Study on Indonesian Muslim Consumers’, Faculty Of Economics And Business, Brawijaya University, Malang, Indonesia 5, no.
2 (2017): 1–21, https://jimfeb.ub.ac.id/index.php/jimfeb/article/view/3850/3402.Attitude, and Subjective Norm Toward Intention
to Purchase Halal Food. The type of this research is explanatory research that explains the causal relationship between variables by
hypothesis testing. This research used the questionnaire and literature study to collect the data. Two hundred and ten (210
6

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Several studies have found that understanding halal positively impacts awareness of the use
of halal products.13 Likewise, halal certification has a direct impact on consumer buying interest. It
was discovered in Türkiye,14 Malaysia,15 India, 16 Thailand,17 and Indonesia.18 Other studies have found
that religiousness and the halal label positively affect consumer interest in buying products.19 In
contrast to the findings in previous studies, it was stated that religiosity hurts the intention to buy
halal products.20
At the same time, other studies emphasise the importance of integrating Islamic law and ethics
into the halal industry. Wazin and Suryanto highlight that sustainable halal development requires
a synergy of Sharī’a compliance and ethical business practices.21 Similarly, Rahman et al. propose
a multidimensional assessment framework based on the maqāṣid al-sharīʿa paradigm to evaluate
halal practices beyond mere certification.22 Recent publications in Al-Ahkam reinforce these findings:
Supriyadi et al. examine the legal effectiveness of mandatory halal certification in Indonesia and
Malaysia, showing its role in protecting Muslim consumer rights.23 Another study on Bali highlights
how Muslim beliefs, state regulations, and local culture intersect in shaping halal practices in a
minority-Muslim context.24
Bambang Iswanto, “Job Creation Law and Consequences in Determining Halâl Products: Analysis of the Halâl Product Fatwa
Committee,” Al-’Adalah 20, no. 1 (June 2023): 179, https://doi.org/10.24042/adalah.v20i1.16379.it is an attempt to negate the
authority of the Ulema Council Indonesia (MUI
14
Aslan, “The Influence of Halal Awareness, Halal Certificate, Subjective Norms, Perceived Behavioral Control, Attitude and
Trust on Purchase Intention of Culinary Products among Muslim Costumers in Turkey.”Turkey.
15
Lada, Harvey Tanakinjal, and Amin, “Predicting Intention to Choose Halal Products Using Theory of Reasoned Action”; Aziz and
Chok, “The Role of Halal Awareness, Halal Certification, and Marketing Components in Determining Halal Purchase Intention
Among Non-Muslims in Malaysia: A Structural Equation Modeling Approach”; Ambali and Bakar, “People’s Awareness on
Halal Foods and Products: Potential Issues for Policy-Makers.”affecting and changing perception on how business should be
conducted, including from a marketing point of view. The purpose of this paper is to test the applicability of the theory of
reasoned action (TRA
16
Khan, Azam, and Arafat, “Does Religiosity Really Matter in Purchase Intention of Halal Certified Packaged Food Products? A
Survey of Indian Muslims Consumers.”the influence of subjective knowledge of halal was also tested. Data was collected from
the Muslim consumers of six districts of Uttar Pradesh, India. The result of structural equation modelling (SEM
17
Inar Anggraini and Diah Setyawati Dewanti, “The Effect of Halal Foods Awareness on Purchase Decision with Religiosity as a
Moderating Variable,” Journal of Economics Research and Social Sciences 4, no. 1 (2020), https://doi.org/10.18196/jerss.040116.
included 150 Indonesian respondents and 50 Thai respondents. The analysis is done using Moderated Regression Analysis
(MRA
18
Rofiq and Achsan, “Examining the Impacts of Religiosity, Attitude, and Subjective Norms Toward Intention to Purchase
Halal Food: A Study on Indonesian Muslim Consumers.”Attitude, and Subjective Norm Toward Intention to Purchase Halal
Food. The type of this research is explanatory research that explains the causal relationship between variables by hypothesis
testing. This research used the questionnaire and literature study to collect the data. Two hundred and ten (210
19
Arya Bagus Wirakurnia et al., “Do Religiosity, Halal Knowledge, and Halal Certification Affect Muslim Students’ Intention to
Purchase Halal Packaged Food?,” Asian Journal of Islamic Management (AJIM) 3, no. 2 (2021): 97–110, https://doi.org/10.20885/
ajim.vol3.iss2.art3.halal knowledge, halal certification, brand, attitude, subjective norm, and perceived behavior control.
The sample of this research is 239 respondents who live in West Java, Central Java, and East Java. The partial least squares
structural equation model (PLS-SEM
20
Ganjar Mohamad Disastra et al., “Religiosity, Halal Awareness, and Muslim Consumers’ Purchase Intention in Non-Food Halal
Products,” International Journal of Innovation, Creativity and Change. Www.Ijicc.Net 13, no. 10 (2020): 813–28; Hendy Mustiko Aji,
“The Effect of Knowledge About Halal and Islamic Religiosity on Attitude Toward Halal Label,” Conference on Islamic Management,
Accounting, and Economics (CIMAE) Proceeding 1, no. 2010 (2018): 1–8.
21
Wazin and Tulus Suryanto, “Constructing Islamic Law and Islamic Business Ethics for a Sustainable Halal Industry Economy,”
Manchester Journal of Transnational Islamic Law and Practice 19, no. 3 (2023): 212–23.
22
Faried Kurnia Rahman et al., “Maqashid Al-Shari’ah-Based Performance Measurement for the Halal Industry,” Humanomics 33,
no. 3 (August 2017): 357–70, https://doi.org/10.1108/H-03-2017-0054.
23
Supriyadi Supriyadi et al., “Legal Effectiveness of Halal Product Certification in Improving Business Economics in Indonesia and
Malaysia,” Al-Ahkam 34, no. 1 (April 30, 2024): 193–220, https://doi.org/10.21580/ahkam.2024.34.1.20546.
24
Suaidi Suaidi et al., “Halal Food Development in Bali: Dynamics of Muslim Beliefs, State Regulations, and Local Culture,” AlAhkam 35, no. 1 (April 2025): 147–78, https://doi.org/10.21580/ahkam.2025.35.1.25732.
13

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M. Nurul Irfan, Maskur Rosyid, Kamaluddin Nurdin Marjuni, Mashilal

Beyond regulatory and ethical dimensions, researchers have also delved into strategic and
consumer-level aspects of halal. Jannah and Al-Banna underscore the synergy between the halal
industry and Islamic finance in fostering an integrated halal ecosystem.25 At the consumer level,
Hanifasari et al. find that halal supply chain knowledge, including certification status, halal logos, and
religiosity, significantly influences millennials’ purchase intentions.26 Amalia et al. reveal that halal
consumption often stems from habitual behaviour rather than informed decision-making among
Indonesian millennials.27 Al-Banna further explores online halal food purchasing behaviours among
Muslim consumers.28 Despite these insights, much empirical work focuses on behavioural intentions
or normative frameworks. At the same time, there is still limited investigation into how Muslim
youth in Indonesia perceive the urgency of halal in their everyday lives, a critical gap meriting
further empirical exploration.
This study seeks to fill that gap by analysing students’ perceptions at State Islamic Higher
Education Institutions (PTKIN) in Central Java, Indonesia. Islamic university students are strategically
significant as consumers and future leaders who will influence public discourse on Islamic law,
economy, and society. Their perspectives provide valuable insights into how younger generations
interpret, accept, or reject the halal industry agenda. Furthermore, positioning this study within the
framework of maqāṣid al-sharī’a offers an epistemological foundation for evaluating halal not merely
as a ritualistic practice but as an effort to safeguard religion, life, intellect, lineage, and wealth.
Accordingly, this article pursues two objectives: (1) to measure the level of understanding,
acceptance, and implementation of halal principles among Muslim consumers, particularly Islamic
university students, and (2) to critically analyse the urgency of halal across the domains of food,
tourism, and banking through the lens of maqāṣid al-sharī‘a. Combining empirical insights with Islamic
legal philosophy, this research aims to contribute to the academic debate on the halal industry and
the practical discourse on Indonesia’s role in the global halal economy.
This study adopted a descriptive quantitative design complemented by qualitative insights from
library research. The primary data were obtained through a structured questionnaire distributed to
145 undergraduate students from four State Islamic Higher Education Institutions (PTKIN) in Central
Java, Indonesia. These respondents were selected because Islamic university students represent
a critical segment of young Muslim consumers exposed to Islamic legal education and modern
consumer practices, making them relevant for analysing perceptions of halal. The questionnaire
focused on three main dimensions: understanding the halal concept, accepting halal certification
and policies, and implementing halal practices in daily life. Responses were measured using a fivepoint Likert scale ranging from “strongly disagree” to “strongly agree.”

25

Syayyidah M. Jannah and Hasan Al-Banna, “Halal Awareness and Halal Traceability: Muslim Consumers’ and Entrepreneurs’
Perspectives,” Journal of Islamic Monetary Economics and Finance 7, no. 2 (April 2021): 285–316, https://doi.org/10.21098/jimf.v7i2.1328.
26
Dina Hanifasari et al., “Millennial Generation Awareness of Halal Supply Chain Knowledge toward Purchase Intention for Halal
Meat Products: Empirical Evidence in Indonesia,” Journal of Islamic Marketing, 2024, https://doi.org/10.1108/jima-01-20230012; Syufa’at Syufa’at and Ahmad Zayyadi, “Halal Tourism: The Development of Sharia Tourism in Baturraden Banyumas,
Indonesia,” International Journal of Social Science and Religion (IJSSR), August 22, 2023, 381–96, https://doi.org/10.53639/ijssr.
v4i3.194.
27
Fatya Alty Amalia, Adila Sosianika, and Dwi Suhartanto, “Indonesian Millennials’ Halal Food Purchasing: Merely a Habit?,”
British Food Journal 122, no. 4 (March 2020): 1185–98, https://doi.org/10.1108/BFJ-10-2019-0748.
28
Hasan Al-Banna, “Muslim Customer Behavior in Halal Food Online Purchasing,” Journal of Islamic Monetary Economics and
Finance 5, no. 3 (November 2019): 517–40, https://doi.org/10.21098/jimf.v5i3.1152.

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The collected data were analysed using descriptive statistical techniques, including frequency
distributions, percentages, and cross-tabulations, to identify student response patterns. The analysis
integrated secondary data from library research, such as academic publications, government
reports, and policy documents, to enrich the quantitative results. The maqāṣid al-sharī’a framework
served as the analytical lens to interpret how halal initiatives align with the objectives of Islamic
law, particularly the protection of religion (ḥifẓ al-dīn), life (ḥifẓ al-nafs), intellect (ḥifẓ al-‘aql), lineage
(ḥifẓ al-nasl), and wealth (ḥifẓ al-māl). This dual approach ensured that the study produced empirical
insights and normative depth.
Scriptural and Jurisprudential Foundations of the Halal Paradigm
The concept of halal is firmly anchored in the primary sources of Islamic law, the Qur’an and
the Sunnah. In the Qur’an, halal is first and foremost associated with dietary regulations, where
believers are commanded to consume lawful and wholesome food (Sūrat al-Baqarah 2:168, 172, 219;
al-Ma’idah 5:3, 5, 88, 90-91, 96; al-Naḥl 16:114-115). Alongside these commands, the Qur’an explicitly
prohibits the consumption of certain unlawful items, such as carrion, blood, and intoxicants. The
Sunnah reinforces these injunctions by classifying matters into clear categories of halal, haram, and
shubhat (ambiguous), emphasising the moral responsibility of Muslims to exercise caution (iḥtiyāṭī)29
in their daily choices.
Building on these textual foundations, Islamic jurisprudence (fiqh) offers a more systematic
articulation of halal and haram. Jurists distinguish between two categories: intrinsic (li dhātih),30
where the lawful or unlawful status is inherent to the object itself, and extrinsic (li ghayrih),31 where
the status may change depending on external circumstances such as the method of acquisition or
conditions of necessity.32 For example, inherently halal food can become haram if obtained unlawfully.
In contrast, something ordinarily prohibited can become permissible in situations of dire need.
From these discussions, classical scholars derived six guiding principles that shape the halal
paradigm: (1) permissibility is the default rule unless explicitly prohibited; (2) prohibition is grounded
in impurity or harm; (3) a lawful alternative accompanies every prohibition; (4) intermediaries
(wasīlah) inherit the status of their ends; (5) what is halal cannot be rendered haram and what is
haram cannot be declared halal; and (6) necessity can suspend prohibition.33 These principles
establish a coherent ethical-legal framework that is flexible and adaptive to changing contexts.
Importantly, the scope of halal extends well beyond food consumption to include economic
activities, financial transactions, and service industries. In finance, ribā (usury) is strictly forbidden,
M. Rosyid et al., “Revitalization of Uṣūl Al-Fiqh through Iḥtiyāṭī Principles,” Religion, Education, Science and Technology towards
a More Inclusive and Sustainable Future, 2024, 44–49, https://doi.org/10.1201/9781003322054-6.
30
‘Abd al-Wahhāb Khallāf, ‘Ilm Uṣūl Al-Fiqh (Kairo: Maktabah al-Dakwah al-Islāmiyyah, n.d.), 113–14; Wahbah Al-Zuhaylī, Uṣūl
Al-Fiqh Al-Islāmī (Suriah: Dar al-Fikr, 1986), 81–82.
31
Mohammad Hashim Kamali, “The Ḥalāl Industry from a Sharī’ah Perspective,” Islam and Civilisational Renewal 1, no. 4 (2010):
595–612, https://doi.org/10.52282/icr.v1i4.704; Muhammad Naim Omar et al., “When Halal and Haram Meet the Haram
Prevails?: An Analysis of the Maxim and Its Application in Contemporary Issues,” Australian Journal of Basic and Applied Sciences
6, no. 11 (2012): 199–205.
32
Muhammad Said Almujahed and Mohammad Said Titoon Alrashidi, “Taṭbīqāt Qā’idah Al-Ḥukm Yadūr Ma’a ‘Illatih Wujūdan Wa
‘Adaman: Al-Mu’āmalah Al-Māliyah,” Al-Zahra: Journal for Islamic and Arabic Studies 19, no. 1 (2022), https://doi.org/10.15408/
zr.v19i1.23318.
33
Rokshana Shirin Asa and Ida Madieha Abdul Ghani Azmi, “The Concept of Halal and Halal Food Certification Process in
Malaysia: Issues and Concerns,” Malaysian Journal of Consumer and Family Economics 20, no. S1 (2017): 38–50.
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yet alternative trade-based contracts are endorsed as lawful substitutes. In the service sector, concepts
such as halal tourism exemplify the application of halal principles in contemporary settings. Tracing
these scriptural and jurisprudential foundations makes it clear that the halal paradigm is not merely
a dietary code but a comprehensive worldview that informs the modern halal industry’s regulatory,
ethical, and economic dimensions.
Urgency of Halal Through Reading Maqāṣid al-Sharīʿa
Maqāṣid al-sharīʿa, as the ultimate objective of Islamic law, is directed toward realising human
welfare (maṣlaḥa) both in this world and the hereafter. Classical scholars such as al-Ghazzālī emphasise
that this goal is represented in five fundamental protections: safeguarding religion (ḥifẓ al-dīn), life
(ḥifẓ al-nafs), intellect (ḥifẓ al-‘aql), lineage (ḥifẓ al-nasl), and wealth (ḥifẓ al-māl).34 These principles
provide a comprehensive framework for ritual worship and socio-economic practices, including the
halal industry. Within this perspective, the consumption and utilisation of halal products should be
seen as an extension of maqāṣid, as they ensure the holistic well-being of individuals and society.35
Over time, the interpretation of maqāṣid has shifted from an individualistic orientation to
broader social and collective welfare. For example, ḥifẓ al-nafs, which initially meant preserving
individual life, has evolved into protecting public health and safety. Similarly, ḥifẓ al-māl has moved
beyond safeguarding personal property to economic development, sustainability, and communal
prosperity.36 This transformation suggests that the halal industry is not limited to the private domain
of faith but constitutes a socio-economic necessity that reflects maqāṣid-oriented progress.
From this paradigm, the urgency of halal becomes evident. By adhering to halal consumption, a
Muslim not only fulfils divine injunctions (ḥifẓ al-dīn) but also contributes to health and psychological
well-being (ḥifẓ al-nafs and ḥifẓ al-‘aql). Likewise, halal practices support the formation of healthy
families (ḥifẓ al-nasl) and ensure economic security for the community (ḥifẓ al-māl). Thus, the halal
industry embodies an applied expression of maqāṣid, where every transaction, product, and service
contributes to spiritual commitment and material welfare.
Recent scholarship further reinforces the relevance of maqāṣid al-sharīʿa for the halal industry.
Waluyo (2020) analyses the implementation of halal product assurance in Indonesia through the
maqāṣid framework, demonstrating how mandatory certification reflects broader objectives of
protecting religion, life, intellect, lineage, and wealth.37 Rafiqi et al., investigate consumer behaviour
in the herbal halal product market, showing how halal awareness and religiosity shape brand equity
and purchase decisions. While not explicitly framed within maqāṣid discourse, their findings implicitly
resonate with the maqāṣid’s concern for safeguarding faith (ḥifẓ al-dīn) and wealth (ḥifẓ al-māl),
Amir Tajrid, “Tracing the Genealogy of Maqāṣid Al- Sharī’ah Concept : A Historical Approach,” Al-Ahkam 31, no. 1 (2021):
69–90, https://doi.org/10.21580/ahkam.2021.31.1.6696; Jasser Auda, Maqāṣid Al-Sharī‘ah as Philosophy of Islamic Law A Systems
Approach (London: The International Institute of Islamic Thought, 2008), https://doi.org/978-1-56564-424-3.
35
Hisam Ahyani, Memet Slamet, and Tobroni, “Building the Values of Rahmatan Lil ’Alamin for Indonesian Economic
Development at 4.0 Era from the Perspective of Philosophy and Islamic Economic Law,” AL-IHKAM: Jurnal Hukum & Pranata
Sosial 16, no. 1 (June 27, 2021): 121–51, https://doi.org/10.19105/al-lhkam.v16i1.4550.
36
Mohamad Asep, “Maqāṣid al-sharī’a Critique of Nahdlatul Ulama’s Fiqh of Disability,” Ulumuddin Journal of Islamic Legal Studies 1,
no. 2 (2020): 75, doi:10.22219/ulumuddin.v1i2.13100.
37
Agus Waluyo, “The Developmental Policy of Halal Product Guarantee in the Paradigm of Maqāṣid Sharī`ah in Indonesia,”
Ijtihad: Jurnal Wacana Hukum Islam Dan Kemanusiaan 20, no. 1 (June 2020): 41–60, https://doi.org/10.18326/ijtihad.v20i1.41-60.
34

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underscoring how everyday consumer choices contribute to the broader objectives of Islamic law.38
Wicaksono et al., through the notion of progressive maqāṣid al-sharia, highlight the role of universitybased halal audit institutions in promoting social transformation, stressing that halal certification
should not merely be a formalistic exercise monopolised by the state but must also engage local
communities to ensure inclusivity and genuine maslahah.39 In a broader perspective, Sorna et.al.,
critically review the global halal food industry, emphasising issues such as inconsistent certification
and competitive market pressures, while proposing that systematic integration of maqāṣid-based
principles offers significant opportunities for improvement.40 Collectively, these insights affirm that
the maqāṣid framework provides both normative legitimacy and practical guidance for the sustainable
development of the halal industry.
Consequently, the halal sector should not be perceived merely as a cultural or religious preference
but as an institutional mechanism for realising Islamic legal objectives in the contemporary world.
Maqāṣid al-sharīʿa requires not only personal compliance with halal norms but also systemic efforts
to institutionalise them through credible certification, transparent regulation, and continuous
innovation. Addressing scepticism about halal certification demands a maqāṣid-based argument:
ensuring consumer trust, protecting public health, and strengthening economic justice. In this
sense, the urgency of halal is inseparable from the maqāṣid mandate, making the halal industry both
a religious obligation and a socio-economic necessity.
Muslim Consumers’ Response to the Halal Industry
Consumers, including those within the halal industry, play a pivotal role in sustaining business
activities. Without their participation, economic activities risk stagnation. Therefore, understanding
consumer perceptions and behaviours is crucial, particularly concerning the halal industry, which
combines religious, cultural, and economic dimensions.41 This study focuses on three main aspects
of consumer behaviour: understanding, acceptance, and implementation of the halal concept. Each
element was explored through specific indicators in the questionnaire to measure how Muslim
consumers, especially educated youth, perceive and engage with the halal industry.
The respondents in this study were 145 students from four State Islamic Universities (Perguruan
Tinggi Keagamaan Islam Negeri/PTKIN) in Central Java: IAIN Kudus (37 respondents or 25.51%), UIN
Prof. KH. Saifudin Zuhri Purwokerto (24 respondents or 16.55%), UIN Raden Mas Said Surakarta (16
respondents or 11.03%), and UIN Walisongo Semarang (68 respondents or 46.89%). In terms of age
distribution, respondents belong to Generation Z (net generation): seven respondents (4.82%) aged
Rafiqi Rafiqi et al., “Consumer Behavior Model: Brand Equity Mediated by Halal Awareness and Religiosity of Herbal Products
Islamic Law Perspective,” Al-Risalah: Farum Kajian Hukum Dan Sosial Kemasyarakatan 24, no. 1 (2024): 1–15, https://doi.
org/10.30631/alrisalah.v24i1.1324.
39
Syafril Wicaksono et al., “Maqashid Sharia Progressive: Anatomical and Transformational of Halal Institutions in UIN KHAS
Jember,” El-Mashlahah 13, no. 2 (December 2023): 107–32, https://doi.org/10.23971/el-mashlahah.v13i2.7370.
40
Sorna Umme Saima, Radin Badaruddin Radin Firdaus, and Sarjiyanto Sarjiyanto, “Challenges and Ways Forward for the
Malaysian SMEs in the Halal Food Industry: A Systematic Review,” Potravinarstvo Slovak Journal of Food Sciences 18 (February
2024): 223–38, https://doi.org/10.5219/1937.
41
Fitry Primadona et al., “Perceived Value, Satisfaction, Trust, and Tourist Loyalty in Halal Tourism: An Islamic Legal Perspective
from Lombok,” Syariah Jurnal Hukum Dan Pemikiran 25, no. 1 (2025): 23–42, https://doi.org/10.18592/sjhp.v25i1.16346; Khirana
Dwicahyo and Chanifah Indah Ratnasari, “Comparative Analysis of E-Commerce Sales of Halal-Labeled Products in Muslim
Majority and Minority Countries,” International Journal of Social Science and Religion (IJSSR), October 1, 2023, 461–76, https://doi.
org/10.53639/ijssr.v4i3.198.
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18, 26 (17.93%) aged 19, 55 (37.93%) aged 20, 34 (23.44%) aged 21, 13 (8.96%) aged 22, six (4.13%) aged
23, two respondents (1.36%) aged 24–26.
This group of respondents was selected because Islamic university students represent an
essential segment of educated Muslim consumers with relatively higher religious literacy and
awareness of halal issues than the general Muslim population. As members of the millennial and Gen
Z consumer group, they significantly influence market trends in the halal industry and are potential
future leaders and opinion makers in shaping public discourse on halal. Nonetheless, this study
acknowledges its limitations, as students cannot fully represent the Muslim consumer population.
Thus, the findings should be understood as an initial attempt to explore perceptions of halal from the
perspective of educated Muslim youth. At the same time, further studies need to expand the scope to
include broader consumer groups and industry stakeholders.
Muslim Consumers’ Understanding Level of the Halal Concept
Understanding of the halal concept was measured through four indicators: (1) general concept
of halal, (2) halal food, (3) halal tourism, and (4) halal transactions. Each indicator was presented
as a statement in the questionnaire, and respondents were asked to express their agreement or
disagreement.
Table 1. Understanding the Level of Halal Concept among Respondents
Indicator

Statement

Agree

Disagree

% Agree

% Disagree

General
concept of
halal

“Halal is any object and/or activity
permitted to be used and carried
out.”

138

7

95.17%

4.83%

Halal food

“Halal food is food that is halal in
substance and processed in a halal
manner.”

142

3

97.93%

2.07%

Halal tourism “Halal tourism is the provision
of halal food, the availability of
worship facilities, hotels with
halal standards, and health and
hygiene.”

133

12

91.72%

8.28%

Halal
transactions

139

6

95.87%

4.13%

“Halal transactions are any
transactions that do not contain
elements of gharar, maysir, and
usury.”

The data indicate that the average agreement across the four indicators reached 94.99%,
demonstrating a relatively high level of understanding of the halal concept among Islamic university
students in Central Java. Among the four indicators, halal food received the highest agreement
(97.93%), reflecting the centrality of food in everyday Muslim life and its long-standing emphasis
in Islamic jurisprudence. Conversely, halal tourism scored the lowest (91.72%), suggesting that this
concept is less familiar to students than other aspects of halal. This gap is understandable, as the
discourse on halal tourism in Indonesia is relatively recent and less integrated into everyday religious
education than food and transactions.
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These findings align with previous studies, which highlight that Muslim youth often demonstrate
strong awareness of halal consumption in food but exhibit lower levels of familiarity with broader
halal-related industries such as tourism and lifestyle. For instance, Sudarsono et al. (2021) found
that although young Muslims in Indonesia show high levels of religiosity, their knowledge of halal
tourism remains limited.42 Vargas-Sanchéz and Perano (2018) further show that university students
know halal tourism but lack in-depth knowledge or formal training.43 Thus, while Islamic university
students demonstrate overall strong literacy in halal concepts, there remains a need for greater
dissemination and integration of knowledge about halal tourism into both academic curricula and
public discourse to support the sustainable development of the halal industry.
Muslim Consumer Acceptance Level of Halal Concept
Acceptance of the halal concept was measured through four indicators: (1) halal as a lifestyle, (2)
halal as a necessity, (3) halal as a symbol of piety, and (4) halal as a standard in everyday consumption.
Respondents were asked to agree or disagree with each statement.
Table 2. Acceptance Level of the Halal Concept among Respondents
Indicator

Statement

Agree

Disagree

Halal as a
lifestyle

“Halal products and services are
part of a modern Muslim lifestyle.”

134

11

92.41%

7.59%

Halal as a
necessity

“Halal is a basic necessity that must
be considered in consumption and
transactions.”

141

4

97.24%

2.76%

Halal as a
“Using halal products is part of
symbol of piety religious commitment and piety.”

139

6

95.86%

4.14%

Halal as a
consumption
standard

129

16

88.97%

11.03%

“Consumers
should
prioritise
halal certification when making
purchasing decisions.”

% Agree % Disagree

The results indicate that overall acceptance of the halal concept among respondents is high, with
an average agreement level of 93.62%. The highest level of acceptance is observed in the perception
of halal as a necessity (97.24%), underscoring the central role of halal in guiding Muslim consumption
behaviour. Similarly, regarding halal as a symbol of piety, 95.86% of respondents agreed, reflecting
the deep interconnection between religious identity and halal consumption practices.
However, the lowest agreement was found in the statement that halal certification should
be prioritised in purchasing decisions (88.97%). This finding suggests that while respondents
conceptually accept the importance of halal, practical adherence, particularly reliance on formal
Heri Sudarsono, Jannahar Saddam Ash Shidiqie, and Yunice Karina Tumewang, “The Impact of Religiosity and Knowledge on
the Intention of Young Muslim Generation toward Halal Tourism in Indonesia,” Tourism and Hospitality Management 27, no. 2
(2021): 255–72, https://doi.org/10.20867/thm.27.2.2.
43
Alfonso Vargas-Sanchéz and Mirko Perano, “Halal Tourism through the Lens of Generation Z in a Muslim Majority Country:
Implications on Tourist Services,” International Journal of Business and Management 13, no. 9 (August 2018): 36–49, https://doi.
org/10.5539/ijbm.v13n9p36.
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halal certification, is less consistent. It echoes previous studies in Malaysia,44 Turkey,45 and India,46
which found that religiosity and halal awareness are not always directly correlated with purchasing
behaviour. While many consumers associate halal with piety and necessity, some remain sceptical
about the role of formal certification, often adhering to the principle that “everything is halal until
proven haram.”
The findings indicate the need to strengthen consumer trust in halal certification. Policymakers and industry stakeholders must ensure transparency, accessibility, and affordability. Public
campaigns must also show certification as a religious obligation and a quality assurance tool. These
efforts will help bridge the gap between conceptual understanding and practical application of halal
standards.
Muslim Consumers’ Level of Implementation of the Halal Concept
Implementing the halal concept reflects how far Muslim consumers translate their understanding
and acceptance into real-life practices. Four indicators were examined: attention to halal labels on
food, concern for halal-certified tourism, preference for Islamic financial and banking transactions,
and support for state-regulated halal policies.
Table 3. Respondents’ Implementation of the Halal Concept
Indicator

Agree (n/%)

Disagree (n/%)

Always check halal labels on food

127 (87.59%)

18 (12.41%)

Concern for the halalness of tourist attractions

113 (77.93%)

32 (22.07%)

Choose Sharia financial and banking transactions

85 (58.62%)

60 (41.38%)

Support government-regulated halal policy

132 (91.03%)

13 (8.97%)

The findings indicate that while halal awareness in food and government policy receives powerful
support close to or above 90% the actual application in tourism and finance is less consistent. The
weakest area lies in banking and financial transactions, where nearly half of the respondents (41.38%)
do not commit to Sharia-based practices. This discrepancy reflects theological and interpretive
diversity regarding whether conventional bank interest is categorised as ribā. For some students,
interest is seen as unequivocally haram. In contrast, others believe interest differs from usury, thus
permitting the use of conventional banks. This interpretive plurality results in a fragmented pattern
of implementation.
Lada, Harvey Tanakinjal, and Amin, “Predicting Intention to Choose Halal Products Using Theory of Reasoned Action”; Aziz and
Chok, “The Role of Halal Awareness, Halal Certification, and Marketing Components in Determining Halal Purchase Intention
Among Non-Muslims in Malaysia: A Structural Equation Modeling Approach”; Ambali and Bakar, “People’s Awareness on
Halal Foods and Products: Potential Issues for Policy-Makers.”
45
Aslan, “The Influence of Halal Awareness, Halal Certificate, Subjective Norms, Perceived Behavioral Control, Attitude and
Trust on Purchase Intention of Culinary Products among Muslim Costumers in Turkey.”
46
Khan, Azam, and Arafat, “Does Religiosity Really Matter in Purchase Intention of Halal Certified Packaged Food Products? A
Survey of Indian Muslims Consumers”; Immanuel Ustradi Osijo et al., “The Legal Politics of Halal Tourism in Thailand: The
Impact of Digital Advertising Interventions on Consumer Intent, Recommendations, and Engagement in the Contemporary
Era,” MILRev: Metro Islamic Law Review 3, no. 2 (December 30, 2024): 320–42, https://doi.org/10.32332/milrev.v3i2.9992.the
influence of subjective knowledge of halal was also tested. Data was collected from the Muslim consumers of six districts of
Uttar Pradesh, India. The result of structural equation modelling (SEM
44

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The Urgency of the Halal Industry ...

Similarly, the relatively lower commitment to halal tourism reflects ongoing uncertainty among
Muslim consumers regarding what constitutes a halal-certified destination. Unlike food with a longestablished halal labelling system, tourism remains a newer field where operational standards are
debated. Accessibility also plays a role: the limited availability of certified halal tourist spots makes
full compliance more challenging, even among students who theoretically support the concept.
Another crucial point is that the high level of acceptance (as shown in Section 3.2) does not
directly translate into full implementation. For instance, although 92.41% of respondents agreed
that halal certification positively contributes to economic growth, only 58.62% consistently practice
Sharia-based financial transactions. This gap between normative belief and empirical behaviour
highlights that consumer choices are influenced not only by religious commitment but also by
structural and market factors, including availability of alternatives, social norms, and economic
convenience.
These findings reinforce the argument that strengthening the halal industry requires more than
raising awareness. Policy interventions should target the provision of accessible halal alternatives,
especially in banking and tourism, while clarifying theological debates through education and public
discourse. Only then can high acceptance be effectively transformed into consistent implementation.
Although this study relies on Islamic university students in Central Java as respondents, their
selection is not arbitrary. They represent an essential segment of educated Muslim youth whose
religious knowledge and awareness of halal issues are relatively higher compared to the general
population. Moreover, Generation Z members are a consumer group with significant influence on
future market trends, social discourse, and policy directions related to the halal industry. Nevertheless,
we acknowledge that students do not fully reflect the diversity of Muslim consumers in Indonesia.
Therefore, this study is an exploratory step that requires further validation with broader consumer
groups. At the same time, the findings highlight a critical paradox: although halal is theologically
framed as a religious obligation, some Muslims do not consistently support or engage with the
halal industry. This gap is not merely a matter of negligence. Still, it arises from complex dynamics,
including varying interpretations of religious norms, structural limitations in the availability of
halal alternatives, and perceptions of state-led halal policies as bureaucratic. Thus, the divergence
between normative obligation and practical behaviour underscores the importance of addressing
theological awareness and systemic barriers in advancing the halal industry.
Strengthening the Importance of Halal Industry Arguments
The empirical findings of this study demonstrate that although most Muslim consumers,
particularly students from Islamic universities, acknowledge the importance of halal, their acceptance
and practical implementation remain inconsistent. Some respondents expressed scepticism toward
the halal industry, often relying on the principle “everything is halal until proven haram.” It indicates
that, despite religious awareness, not all Muslims consider halal certification as a necessary element
in their daily consumption. Such ambivalence reflects a gap between religiosity and consumer
behaviour that deserves critical analysis.

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Previous studies provide valuable perspectives on this phenomenon. Wilson and Liu argue that
halal branding goes beyond religious obligations, representing ethical consumption and trust in
modern markets.47 Similarly, Alserhan emphasises that halal is not merely a religious label but a
comprehensive lifestyle concept with socio-economic implications.48 However, our findings show
that these theoretical claims are not yet fully internalised among young Muslim consumers in
Indonesia, particularly those who question the necessity of halal certification. This tension invites a
deeper philosophical interpretation.
The maqāṣid al-sharī‘a framework offers a robust lens to interpret this issue.49 At the level of
maqāṣid ʿāmmah, the halal industry functions as an instrument to ensure public welfare by protecting
the integrity of food systems, encouraging ethical trade, and fostering consumer trust.50 At the level
of maqāṣid khāṣṣah, halal certification directly contributes to the protection of al-dīn (religion) by
aligning consumption with divine commands,51 and to the protection of al-nafs (life) by ensuring
health and safety standards. Finally, at the level of maqāṣid juzʾiyyah, halal regulations for specific
products provide legal certainty and prevent ambiguity in the market, particularly in a pluralistic
society where religious sensitivities must be respected.52
Nevertheless, the application of maqāṣid must go beyond abstract justification. For some
Muslim consumers who downplay the halal industry, their position may stem from limited trust
in state or institutional authority, the perception that certification is overly bureaucratic, or the
belief that personal religiosity suffices without external regulation. These attitudes show that the
maqāṣid framework has not been fully integrated into consumer consciousness. Instead of perceiving
halal certification as a mechanism to safeguard religion and well-being, it is sometimes reduced to a
commercial or administrative burden.
This paradox underscores the importance of strengthening the halal industry through
regulatory enforcement and intellectual and spiritual internalisation. Al-Shāṭibī’s maqāṣid theory
emphasises that preserving religion, life, intellect, progeny, and wealth must be actualised through
systems that align individual practice with collective welfare. In this regard, the halal industry
Jonathan A.J. Wilson and Jonathan Liu, “Shaping the Halal into a Brand?,” Journal of Islamic Marketing 1, no. 2 (June 2010): 107–
23, https://doi.org/10.1108/17590831011055851; Haryati Haryati, Heri Junaidi, and Sheikh Mohammed Rateb, “The Debate on
the Aesthetics of Business Brand Innovation Among the Millennial Generation for the Issuance of Halal Certification,” Nurani:
Jurnal Kajian Syari’ah Dan Masyarakat 24, no. 2 (December 27, 2024): 476–90, https://doi.org/10.19109/nurani.v24i2.24417;
Muslimin et al., “Contemporary Approaches to Halal and Sustainable Eco-Tourism: A Study of Community-Based Tourism in
Ganoang and Puncak Mas,” MILRev: Metro Islamic Law Review 4, no. 2 (July 1, 2025): 761–96, https://doi.org/10.32332/milrev.
v4i2.10120.
48
Baker Ahmad Alserhan, The Principles of Islamic Marketing (Farnham: Gower Publishing, 2012).
49
Omar et al., “When Halal and Haram Meet the Haram Prevails?: An Analysis of the Maxim and Its Application in Contemporary
Issues.”
50
Burhanudin Harahap, Tastaftiyan Risfandy, and Inas Nurfadia Futri, “Islamic Law, Islamic Finance, and Sustainable Development
Goals: A Systematic Literature Review,” Sustainability 15, no. 8 (April 2023): 6626, https://doi.org/10.3390/su15086626; Rizwan
Matloob Ellahi et al., “Integrity Challenges in Halal Meat Supply Chain: Potential Industry 4.0 Technologies as Catalysts for
Resolution,” Foods 14, no. 7 (March 2025): 1135, https://doi.org/10.3390/foods14071135.
51
Endeh Suhartini et al., “Analysis of Halal Certification for Micro and Small Business Actors from the Perspective of Maslahah
Principles and Legal Certainty,” Al-’Adalah 21, no. 2 (December 2024): 401, https://doi.org/10.24042/adalah.v21i2.23442.
the number of Muslim population in Indonesia is currently recorded at 245,973,915 people. They all need the availability
of food and beverages that meet the provisions of sharia, namely halālan thayyibā food and beverages. For this reason, the
Government, through Law Number 33 of 2014 concerning Halal Product Guarantee, requires every producer to produce food
and beverages that are proven by having a halal certificate. One way to obtain the certificate is through the Halal Self Declare
Program. This program is free and is intended only for Micro and Small Business Actors (MSEs
52
Muhammad Ashraf Fauzi, “Consumer Purchase of Halal Certified Product: A Quantitative Systematic Literature Review,”
Journal of Islamic Marketing 14, no. 6 (May 2023): 1397–1416, https://doi.org/10.1108/JIMA-09-2021-0299.
47

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should be positioned as a bridge between personal faith and public responsibility, demonstrating
how individual consumption choices contribute to broader ethical and spiritual goals.53
Therefore, this study argues that the halal industry cannot be dismissed as a mere formality. It
represents a manifestation of maqāṣid in contemporary Muslim society, linking theological imperatives
with socio-economic realities. Addressing scepticism among Muslim consumers requires regulatory
reform, transparent certification, and educational efforts that contextualise halal as essential to
maqāṣid-driven development. By grounding the halal industry within both empirical realities and
maqāṣid philosophy, this research highlights its critical role in sustaining faith, protecting public
welfare, and reinforcing the ethical foundations of modern economic life.
Adhering to the principle of iḥtiyāṭī can prevent a Muslim from consuming haram goods that
are prohibited in Sharia.54 The impact of consuming haram goods in the worldly sense is in the form
of damaged physical and mental health, and even impacts on offspring. While the effects of the
afterlife, he has violated God’s command, so his religion is damaged.55 Thus, by paying attention to
the permissibility of consumption, anyone has realised the maqāṣid al-sharī’a.

Conclusion
This study shows that halal in food, tourism, economy, and banking rests on a solid foundation in
Islamic law. Halal certification becomes a key tool to realise maqāṣid al-sharīʿa, including the protection
of religion, life, intellect, property, progeny, honour, and the environment. The findings reveal high
knowledge among students (94.99%) but weaker practice. Around 12.41% do not always check food
labels, 22.07% ignore halal in tourism, and 41.38% are inconsistent in Sharia finance. This gap points
to halal scepticism. Knowledge does not always lead to practice. Structural limits, access to halal
options, and bureaucracy play a role. Theoretically, this study refines the use of maqāṣid by showing
that knowledge of halal does not always translate into practice. It also questions the assumption that
Muslims automatically comply with halal norms, highlighting the rise of halal scepticism. Consumers
emerge as epistemic agents, negotiating between state regulation and personal faith. Practically,
three steps are needed. First, halal concepts should be standardised through official institutions.
Second, evaluate the real impact of halal. Third, education and campaigns should be intensified to
strengthen the halal industry.

Ameen Ahmed Abdullah Qasem Al-Nahari et al., “Common Conceptual Flaws in Realizing Maqāṣid Al-Sharīʿah Vis-à-Vis
Islamic Finance,” ISRA International Journal of Islamic Finance, 2022, https://doi.org/10.1108/IJIF-12-2020-0259; Kamali, “The
Ḥalāl Industry from a Sharī’ah Perspective.”
54
Ambali and Bakar, “People’s Awareness on Halal Foods and Products: Potential Issues for Policy-Makers.”
55
Miftah Farid and Hasan Basri, “The Effects of Haram Food on Human Emotional and Spiritual Intelligence Levels,” Indonesian
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