An Islamic hotel is a strategic approach for competing in the local and global halal tourism and hospitality industry and fits with the changing market and Muslim tourist demands. A hotel can employ the halal concept in order to achieve competitive advantage by adding value to its products and service portfolios. Halal is the universal concept comprising products and services at premier value to meet the growing demand for halal tourism and hospitality from Muslim consumers. Therefore, the Islamic hotel is an accountable hotel as enshrined in the Quran and trusted by foreign Muslim tourists. It offers innovative services and drives strategic opportunities for enhancing hotel performance. Understanding this issue is vital to provide further empirical evidence and literature for Islamic tourism and hospitality industry, Islamic hotel, halal hotel and strategic management and hotel management.
The tourism and hospitality industry has become the largest and fastest-growing industries in the world, generating 7.6 trillion USD (10.2 per cent of global GDP) (World Travel and Tourism Council (WTTC) 2017), exceeding the global GDPs of the sectors of automotive manufacturing and chemical manufacturing. According to the WTTC, this sector also directly supported more than 108.7 million jobs globally, twice as many jobs as in the financial service sector and five times as many as in the chemicals manufacturing sector. With a projected 4.0 per cent global growth in the next decade, this sector is the ‘gold mine’ which needs to be explored vigorously to exploit its present opportunities.
In 2016 alone, Malaysia’s tourism industry received 26.8 million tourists, providing RM82.1 billion towards the nation’s GDP (Tourism Malaysia 2016) (Table 5.1). For the year 2017, total tourist arrivals were expected to be 31.8 million, and the income derived from them were expected to reach RM118 billion. Due to its huge contribution, the tourism industry has been selected as one of the National Key Economic Areas (NKEA) that needs to be continuously improved.
Table 5.1 Tourist arrivals and receipts to Malaysia by year, 2005–2016
| Year | Arrivals (millions) | Receipts (RM billion) |
|---|---|---|
| 2016 | 26.80 | 82.1 |
| 2015 | 25.70 | 69.1 |
| 2014 | 27.44 | 72.0 |
| 2013 | 25.72 | 65.4 |
| 2012 | 25.03 | 60.6 |
| 2011 | 24.71 | 58.3 |
| 2010 | 24.58 | 26.5 |
| 2009 | 23.65 | 46.1 |
| 2008 | 22.05 | 49.6 |
| 2007 | 20.97 | 53.4 |
| 2006 | 17.55 | 36.3 |
| 2005 | 16.43 | 32.0 |
Source: Tourism Malaysia, 2016.
Additionally, Malaysia has been named number one destination for Muslim travellers for four consecutive years from 2011 to 2014 (Islamic Tourism Centre of Malaysia (ITC) 2015). It was therefore no surprise that Malaysia was also named as one of the top tourist destinations among the Organisation of Islamic Cooperation (OIC) countries. The Global Muslim Travel Index (GMTI) indicated that Malaysia ranked at number 1 with the highest score among OIC nations, indicating the popularity of Malaysia among Muslim tourists worldwide (ITC 2015). Henderson (2016) mentioned that Malaysia possesses a mature and advanced halal ecosystem, with 6,329 registered mosques and 10,377 Imams dispersed all over the country, 821 total flights from West Asia and OIC countries, and 5,896 food premises of halal-certified kitchens and premises. Moreover, Malaysia also topped the Dubai Islamic Economy Development Centre (DIEDC) Halal Travel Index as the country with the most developed Islamic economy ecosystem for halal travel for the year 2014 to 2015. Tables 5.2 and 5.3 provide details on tourist arrivals in Malaysia from Muslim countries and per capita expenditure of Muslim tourists in Malaysia by country. The latter indicating why Middle East tourists are considered as a ‘lucrative market’ (Salleh, Hamid, Hashim & Omain 2014).
Table 5.2 Top five tourist arrivals from Muslim countries to Malaysia
| Rank | Country | Total no. of tourists |
|---|---|---|
| 1 | Indonesia | 2,827,533 |
| 2 | Brunei | 1,213,110 |
| 3 | Bangladesh | 204,418 |
| 4 | Saudi Arabia | 113,921 |
| 5 | Pakistan | 97,114 |
Source: ITC, 2015.
Table 5.3 Top five countries by per capita expenditure of Muslim tourists in Malaysia
| Rank | Country | RM |
|---|---|---|
| 1 | Saudi Arabia | 9,459.20 |
| 2 | Kuwait | 8,494.40 |
| 3 | Oman | 7,938.00 |
| 4 | UAE | 7,389.40 |
| 5 | Iran | 5,880.60 |
Source: ITC, 2015.
In attempting to cater to more Muslim tourists, Malaysia launched standards for Muslim Friendly Hospitality Services (MS 2610:2015), led by the International Institute for Halal Research and Training of the International Islamic University Malaysia. The standard was drafted cooperatively by the main representatives of Malaysia’s tourism industry: (i) Islamic Tourism Centre (ITC), (ii) Tourism Malaysia, (iii) Malaysian Association of Hotel Owners (MAHO), (iv) Malaysian Association of Hotels (MAH), (v) Malaysian Association of Tour and Travel Agents (MATTA), (vi) Bumiputera Travel and Tour Agents Association of Malaysia (Bumitra), and (vii) Malaysian Tourist Guides Council (MTGC). Nonetheless, the adoption of the standards is still voluntary.
The term ‘Muslim Friendly Hospitality Services’ is defined as products and/or services in the tourism industry guided by Shariah requirements that cater to or provide facilities suitable for Muslim travellers (ITC 2015). The standard incorporates elements of the hospitality industry, tour packages, tourist guides, accommodation segmentation, and travel segmentation. The standard can be used as a benchmark for assessing the integration of Muslim-friendly services in Malaysia, particularly in the hospitality area, and follows the setting of standards for Shariah-compliance practices that have been developed for financial and manufacturing services.
The term ‘halal’ originated from the Arabic which means permissible, lawful, or allowed. According to the responsible government agency, Jabatan Kemajuan Islam Malaysia (JAKIM), halal is described as things or actions permitted by Shariah law without punishment imposed on the doer. The halal concept is embedded in many aspects of food and beverages, conducts, services, and products which bring benefits and welfare to the universe (mashlahah). However, whatever definition is used, the basic parameters of halal are constant: religious requirements, products/services excellence, competitiveness, well-being of humankind and the universe, and the blessing of Allah (Karia & Asaari 2016).
Halal tourism promotes Muslim-friendly travelling experience to its Muslim tourists. The ITC (2015) defines Islamic tourism as “any activity, event and experience undertaken in a state of travel that is in accordance with Islam”. In seeking to realise the concept, each year Malaysia plays host to two of the biggest halal events, namely the Malaysia International Halal Showcase (MIHAS) and the World Halal Forum (WHF). Both events have played a pivotal role in seeking to establishing the country’s reputation as a global reference and trade centre for the mainstream halal industry (ITC 2015).
However, there is much confusion about the concept of halal tourism. Battour and Ismail (2016) noted that it is hard to decide on the right terminologies and proper clarification of the halal tourism concept. They agreed that terms like ‘halal tourism’ and ‘Islamic tourism’ are most commonly used to refer to the subject, however questionable they may be. Regardless of whatever terms are used, one of the main elements in halal tourism is the availability of Muslim-friendly accommodation. The understanding of what constitutes a halal hotel among hoteliers is necessary in order to precisely fulfil Muslim consumers’ demand.
In order to achieve Islamic tourism hub status, the introduction of halal hotels as a form of tourism services is highly important. Being an Islamic country, Malaysia has the capability and ability to cater to the needs of Muslim tourists, especially given shifts in patterns of tourism from Islamic countries following global events. In order to achieve this the Malaysian government established the Islamic Tourism Council in 2009 to strengthen their aspiration towards becoming the Islamic tourism hub. Many rich Islamic countries such as Saudi Arabia, Bahrain, Kuwait, Oman, and Qatar promise huge potential as target markets, with high spending and purchasing power. As of December 2015, 744 halal certificates had been issued by JAKIM to hotels and resorts in Malaysia, with 44 Muslim-friendly hotels in Kuala Lumpur alone (ITC 2015). However, tourists’ need for halal hotels are not just for halal foods and restaurants; it goes well beyond major aspects of the hotel operations, such as the employees’ and patrons’ dress code, the use of halal amenities and cleaning materials and substances, as well as the supply of prayer mats and Al-Quran in each room.
Fundamentally, Shariah is a rule or way of life which came from Allah s.w.t. to mankind through Prophet Muhammad s.a.w. The primary source of Shariah is Al-Quran and Sunnah, and compliance in this context can be defined as adherence and obedience to all that Allah s.w.t. ordered. Consequently, Shariah-compliant hotel can be understood as a hotel which provides services bound with Shariah principles. Thus, a Shariah-compliant hotel is not just about serving halal foods and beverages, but its facilities, amenities, financial, operation, and marketing aspects must also be in line with Shariah principles (Table 5.4). This is of course, parallel with the primary objective of Shariah, which is protecting mankind and preventing harm from and against humans in this world and hereafter.
Table 5.4 Shariah-compliant hotel requirements
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Source: After Rosenberg and Choufany, 2009.
Halal hotels are different from conventional hotels because they need to provide products and services that are guided by Shariah requirements, in order to cater to Muslim guests, especially with respect to foodservice. As Muslims, they must perform religious obligations that are compulsory, even when they are travelling. As a result, service providers (hoteliers) need to provide conveniences such as a prayer room, halal food and beverages, and halal cutlery, utensils, crockery, equipment, pillows, mattress, and cleaning supplies as part of their responsibilities. Samori and Rahman (2013) suggested that these hotels must use the right Islamic themes, ambience, and architecture to make travellers feel comfortable and that creates value, image, and brand. The differences between halal hotels and conventional hotels in Malaysia are listed in Table 5.5.
Table 5.5 Differences between halal hotels and conventional hotels
| Halal hotels | Conventional hotels |
|---|---|
| Cater to a specific niche market such as orthodox Muslims, business, and families | Open to all categories of customer depending on the hotel type and categories |
| Decoration much be in keeping with Islamic architectural and design principles | Hotel design is opulent and not limited |
| Rooms are larger than industry standards to accommodate the need of Muslims to pray inside the room | A standard room ranges from 30 to 40 m2, junior suite from 55 to 65 m2, and presidential suite from 200 to 220 m2 |
| Must serve halal food only | No limitation on food served within the hotel |
| No alcohol | Alcohol is served throughout the hotel. Alcohol sales bring 80–90% to gross profit in food and beverage sales figures |
| Gender-specific staff to serve customers and majority should be Muslims | No limitation in staffing requirement |
| Revenue from room 80–85% | Revenue from room 40–60% |
| Revenue from food and beverage 10–20% | Revenue from food and beverage 30–40% |
| Revenue from other departments 5–10% | Revenue from other departments 5–10% |
| In-room facilities must facilitate Muslims in performing their religious duties such as water bidet and prayer mat | Some hotels provide these facilities upon request |
| Most Shariah-compliant hotels are small to medium size due to the small niche area and target market | Large size businesses to cater for larger market share |
Though the Malaysian government fully supported the development of Islamic hotels, there are still many challenges. First and foremost, Islamic hotels need to get approval and certifications from JAKIM in order to be recognised as a Shariah-compliant hotel. According to ITC (2015) and JAKIM, 80 per cent of halal certificates were issued to non-Muslim companies in Malaysia raising critical questions about the absence of Muslim entrepreneurs in this area. Regardless of religious denomination, it is essential for hoteliers, especially those who are Bumiputeras (a Malaysian term to describe Malays and other indigenous peoples of South East Asia) and/or Muslims to: (i) understand the application of halal knowledge, (ii) raise their interest, and (iii) their capability to acquire halal certification.
The halal certification process comprises aspects of documentation, management responsibility, raw material, location, exterior area, premises, facilities, tools and equipment, staff characteristic, staff policy, pest control, and waste management (Razalli, Yusoff & Roslan 2013). Generally, the activities and behaviours of hotel management in selecting the committees, which includes Muslims who are responsible to ensure the effectiveness in implementation of internal halal control system, falls under management’s responsibility. In addition, hotel employees need to have extensive knowledge of halal (in relation to the nature of their work) according to Islamic protocol to be able to comply with the halal certification.
At any time, a hotel will face difficulties in acquiring halal certification, as it requires many procedures and thorough checking. Sometimes even the slightest issue will prevent a hotel from being granted a halal certificate. For instance, each and every ingredient used in the hotel’s kitchen must be verified as halal from its source, otherwise it will be categorised as doubtful. If the source of the ingredients cannot be identified and verified, the ingredients must be substituted or obtained from halal-certified suppliers. In the majority of hotel establishments in Malaysia, especially those which are part of large conglomerates such as Marriott International, the term halal habitually covers the kitchen, foods served, and the ingredients. Therefore, only the hotel’s kitchen can be certified halal, while the rest of the hotel remains conventional because of the existence of non-Islamic features, such as pubs, the serving of alcoholic beverages, clubs, dance floors, bars, and the hosting of un-Islamic events.
However, there are not yet concrete definitions regarding Islamic hotel concepts such as: (i) Shariah-compliance, (ii) halal hotel, and (iii) Muslim-friendly. Currently, the terms are used interchangeably by hotels and consequently potentially do not really reflect what is really being offered. The question emerges as to whether they are just taking advantage of Muslim guests by offering minimal Muslim-friendly attributes, or are really committed to the core in ensuring that their premises are worthy to be called halal or Shariah-compliant.
On the positive side, it can be argued that being halal-certified brings a competitive advantage to a hotel brand. Providing Shariah-compliant attributes in the accommodation definitely attracts Muslim consumers, while still being able to cater to all non-Muslims guests. Idris and Wahab (2015) conducted a SWOT (strengths, weaknesses, opportunities, and threats) analysis to figure out the competitive advantages gained by a hotel by being halal certified, and identified three main advantages:
Unique Concept: because halal covers a wide area of operations, the rearrangement, refurbishment, and renovation to comply with halal concepts will contribute to a property’s uniqueness, as it should differ from existing, conventional hotels. This attribute is critically sought after in an effort to be competitive.
High Margin Expectancy: this is owing to the marketing principles of high demand and low supply. In 2015, Al Jawhara Gardens Hotel of UAE recorded an annual increase of 10 per cent in sales growth after embracing the halal hotel concepts, even without the sales contribution of alcoholic beverages. Interestingly, 80 per cent of their hotel guests were non-Muslims.
Muslim-Friendly Hospitality Services Standards: though the implementation of MS 2610:2015 is voluntary, it will boost Muslim consumers’ confidence in using a hotel’s products and services. With the existence of such hotels, more Muslims can choose to organise Islamic events with confidence, such as Iftar Ramadhan, Al-Quran recitations, Islamic seminars, Aidilfitri celebrations, Islamic-style weddings and birthdays, and much more.
Ahmat, Ridzuan, Din, Zainol and Razali (2015) raised the issue of consumer awareness regarding the whole concept and practice of the Shariah-compliant hotel. The findings of their research stated that many consumers do not really comprehend the real concept, and blamed it on the lack of consensus between hotels, in addition to the non-existence of a consistent standard, low publicity, and misinterpretation due to lack of awareness. In addition, hotels also face human resource challenges, in the form of high turnover rate and halal training for its employees. Staff turnover is very expensive, and it relates to the training because it would have to be re-done for new staff. Productivity could slow down as new workers need time to adapt and learn how to perform their work in a new environment. Most of the time, hotel management would have to organise training sessions not just for new staff, but also refresher courses for existing staff to keep them up to date with current halal matters. Regular training on halal is very costly, yet crucial to ensure their workers are well informed, motivated, knowledgeable, and maintain their halal integrity.
Even in Malaysia, the number of halal-certified hotels is still small due to the complexities faced by the hoteliers. The first hotel kitchen in Malaysia certified as halal was at the Hotel De Palma Shah Alam, Selangor. The majority of the hotels awarded halal certificates by JAKIM are medium-sized and they are usually owned by independent firms, making it easier for them to make the decision to become halal compliant as they are without big corporate influences and interests. The Adya Hotel Langkawi, Kedah, is one example of a full-fledged, halal-certified hotel in Malaysia.
The Adya Hotel has been embracing the halal concept ever since its inauguration in January 2015. Since then, Adya Hotel has been successful in maintaining the qualification and attributes of a halal hotel. The hotel maintains an internal halal certification committee of seven members, who are responsible for getting the hotel halal-certified every two years. However, the task is less daunting than for older hotels, because the Adya Hotel master plan was to become a halal-certified hotel from the blueprint stage.
The Adya Hotel has been implementing a halal value chain strategy to guide the supply chain operations. This includes the processes of procurement, material movement and storage, and the issuing and handling of halal-certified food products within the establishment. Halal concepts are also being implemented in the processing of non-food materials; overall aspects of their food supply chain; employees’ personal hygiene and clothing; utensils; and the working area. The Adya Hotel also applies the Hazard Analysis and Critical Control Point (HACCP) system, a systematic approach to maintain hygienic conditions while minimising and eliminating potential hazards during food handling. The hotel’s entire halal food chain operates on several good quality assurance systems: (i) good manufacturing practices, (ii) Hazard Analysis and Critical Control Point (HACCP), (iii) Codex General Principles of Food Hygiene, and (iv) halal certification.
Managing halal in hotel food production is a challenging task because it involves the combination of being both a service and a product. The hotel has to make sure the ingredients, beverages, raw materials, and additives are free of pork, alcohol, and their derivatives. All equipment, tools, and machinery must never have been in contact with haram foods, and halal food ingredients must not be mixed or even come into contact with haram or syubhah ingredients, even in storage facilities before they have been delivered to the hotel. Furthermore, employee training on halal is considered vital to the hotel’s operation. All employees are made to understand the core halal concepts and their application. This is done to ensure cleanliness, purity, safety, and hygiene, as well as to fulfil the quality assurance system requirements, including for halal.
The hotel is equipped with Muslim-friendly facilities (see Table 5.6), services, and also provides Islamic activities. As part of their corporate social responsibility programme, the hotel initiated several programmes to show their commitment. There are fund boxes at strategic places in the hotel, so employees and guests can contribute to the deprived. The management also made their commitment towards community service by sharing some amount of their profit into this fund. Adya Hotel encourages staff and guests to join Jama’ah prayer together during working hours, especially during Zohor and Asar prayer. Al-Quran recitation is held weekly, and guests are invited to recite Al-Quran together with the staff. In addition, the Adya Hotel holds Islamic talks and seminars from time to time to which guests are invited.
Table 5.6 Adya Hotel’s facilities and their Muslim-friendly attributes
| Facility | Muslim-friendly attributes |
|---|---|
| Swimming pool | Two separate pools. One for family activities the other for women only |
| All rooms | Sufficient space for prayer |
| All rooms | Equipped with Al-Quran and Suratul Yassin (the 36th surah of the Quran) |
| Bathroom | Dedicated pipe for ablution |
| Hotel prayer room | Jama’ah congregational prayer for guests and staffs |
| Hotel speaker system | Azan (call to prayer) for each prayer time |
| Shuttle van | Free transportation to the nearest mosque every Friday prayer |
Adherence to strict halal requirements enables the Adya Hotel to build and gain trust from hotel guests. Islamic concepts can be seen and felt not just in the foodservice operations of the establishment, but also in the building’s architecture, as well as embedded within the values and services of every single worker in the hotel. Moreover, there is a positive impact of applying halal concept in food and services quality to non-Muslim hotel guests. From the feedback from non-Muslim guests, they feel the same satisfaction, comfort, and hospitality as everyone else who stays at the hotel, regardless of race or religion.
Malaysia has been recognised as one of the best destinations for Muslim travellers as a result of its strong focus on the Islamic tourism and hospitality industry. Indeed, it was acknowledged as the top country with the most developed Islamic economy ecosystem for halal travel for the years 2014 to 2015 by the Dubai Islamic Economy Development Centre (DIEDC) Halal Travel Index. Therefore, the idea of creating an Islamic hotel should be seen as the perfect platform to promote true Islamic concepts. In fact, an Islamic hotel would certainly attract more Muslim tourists and, in turn, generate more return on investment. Hoteliers could take advantage of the situation and join the effort by getting their hotel Shariah-compliant or, at the very least, Muslim-friendly.
The chapter has suggested that an Islamic hotel emphasises the importance of its innovation as a source of its competitive advantage. However, knowledge about the innovation capabilities of Islamic hotels has yet to be explored. The chapter documents the strategies of an Islamic hotel in Malaysia based on the knowledge of halal business prescribed in the Quran. The interview findings of a case study of the Islamic hotel reveal some proactive improvements in handling halal resources and capabilities for achieving competitive advantage.
This chapter is also written to address the prospects of Islamic hotels in Malaysia. Although the potential of expansion and promises of profits are tempting, interested hoteliers and entrepreneurs must consider and prepare for the challenges involved. The government must also provide assistance by setting up clear definitions and specific standards to be used in this sector. There are also many other aspects to be tackled, such as the mechanics of certification for Islamic hotels, logistical services, employees’ training, and the tax package, to name a few. The most important thing is that the Islamic hotel concept gives a new commercial value to the hotel brand, as well as representing the good and universal Islamic life environment (Karim, Ahmad & Zainol 2017).
In summary, the idea of creating an Islamic hotel could be seen as one of the perfect platforms to promote true Islamic concepts and their implementation in contemporary lifestyles, especially during emerging issues of ‘Islamophobia’ and conflicts between and inside religions. While in Malaysia, halal or Islamic identification is seen as a passport for the industry players to cater to the ‘so-called’ untapped markets of halal hotels. The halal recognition creates trust for the hotel guests, for both Muslims and non-Muslims, domestic or international. Trust, in turn, creates business opportunities and therefore boosts the economy within this sector. Hence, the best way to execute this is by improved synergy between the public and private sectors, all towards the betterment of Malaysia’s halal hospitality and tourism industry.
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