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Travel and tourism (siyaahah) in Islam – rulings and types

Publication : 03-07-2009

Views : 120185

Praise be to Allah.

Siyaahah (travel and/or tourism) may mean many things, but in modern usage it is limited to a few meanings, which indicate moving about in the land for fun or to look at things, research and find out, and so on; not to earn money, work or settle there. 

See: al-Mu’jam al-Waseet (469). 

When discussing tourism from the point of view of Islamic sharee’ah, we must look at the following categories: 

The concept of siyaahah in Islam

Islam came to change many of the distorted concepts that are held by imperfect human minds, and to connect them to the most sublime and honourable values and morals. In the minds of earlier nations, siyaahah was connected to the concept of self-punishment and forcing oneself to travel through the land, and exhausting the body as a punishment for it or as a way of shunning this world. Islam abolished this negative concept of siyaahah. 

Ibn Haani’ narrated that Ahmad ibn Hanbal was asked: Is a man who travels about dearer to you, or one who stays in his city? He said: Siyaahah has nothing to do with Islam, and it is not the action of the Prophets or the righteous. 

Talbees Iblees (340). 

Ibn Rajab al-Hanbali commented on the words of Imam Ahmad by saying: 

Siyaahah in this sense was done by some groups who are known to strive in worship without knowledge; some of them gave up this activity when they realized that it was not right. 

Fath al-Baari by Ibn Rajab (1/56). 

Islam came to elevate the concept of siyaahah, and to connect it to great and noble aims, such as the following: 

1.Connecting siyaahah to worship. So travel – or siyaahah – is enjoined in order to perform one of the pillars of Islam, namely Hajj during certain months, and ‘umrah to the House of Allaah is prescribed throughout the year. When a man came to the Prophet (peace and blessings of Allaah be upon him) and asked him for permission for siyaahah (in the ancient sense of travelling as an act of asceticism or self-punishment only), the Prophet (peace and blessings of Allaah be upon him) guided him to something that is more sublime and better than siyaahah. He said to him: “The siyaahah of my ummah is jihad for the sake of Allaah.” Narrated by Abu Dawood (2486); classed as hasan by al-Albaani in Saheeh Abi Dawood; its isnaad was classed as jayyid by al-‘Iraaqi in Takhreej Ihya’ ‘Uloom al-Deen (2641). Think about how the Prophet (peace and blessings of Allaah be upon him) made a connection between the kind of siyaahah that is encouraged in sharee’ah and a great and noble aim. 

2.In the Islamic worldview, siyaahah is also connected to knowledge and learning. The greatest journeys were undertaken at the beginning of Islam with the aim of seeking and spreading knowledge. al-Khateeb al-Baghdadi wrote a famous book called al-Rihlah fi Talab al-Hadeeth (Travelling to seek hadeeth) in which he compiled the names of those who travelled for the sake of a single hadeeth. For example one of the Taabi’een said concerning the verse in which Allaah says:

“(The believers whose lives Allaah has purchased are) those who turn to Allaah in repentance (from polytheism and hypocrisy), who worship (Him), who praise (Him), who fast (or go out in Allaah’s Cause), who bow down (in prayer), who prostrate themselves (in prayer), who enjoin (on people) Al‑Ma‘roof and forbid (people) from Al‑Munkar, and who observe the limits set by Allaah. And give glad tidings to the believers”

[al-Tawbah 9:112]

‘Ikrimah said: al-saa’ihoon (translated here as who fast (or go out in Allaah’s Cause)) are the seekers of knowledge. 

This was narrated by Ibn Abi Haatim in his Tafseer (7/429). See also Fath al-Qadeer (2/408). 

Although the correct meaning according to the majority of the salaf is that what is meant by al-saa’ihoon is those who fast. 

3.Another of the aims of siyaahah in Islam is to learn lessons and receive reminders. The command to travel about in the land appears in several places in the Qur’aan. Allaah says:

“Say (O Muhammad صلى الله عليه وسلم): Travel in the land and see what was the end of those who rejected truth”

[al-An’aam 6:11] 

“Say to them (O Muhammad صلى الله عليه وسلم): “Travel in the land and see how has been the end of the Mujrimoon (criminals, those who denied Allaah’s Messengers and disobeyed Allaah)”

[al-Naml 27:69]

al-Qaasimi (may Allaah have mercy on him) said they are the ones who go to different places to study the ruins and learn a lesson from them and seek other benefits. 

Mahaasin al-Ta’weel (16/225). 

4.Maybe the greatest aim of siyaahah in Islam is to call people to Allaah and to convey to mankind the light that was revealed to our Prophet Muhammad (peace and blessings of Allaah be upon him). This is the mission of the Messengers and Prophets and their companions after them (may Allaah be pleased with them). The companions of our Prophet Muhammad (peace and blessings of Allaah be upon him) spread throughout the world, teaching the people goodness and calling them to the message of truth. We hope that the concept of siyaahah today will try to achieve the same great aims.

5.Finally, siyaahah in Islam also includes travelling to ponder the wonders of Allaah’s creation and to enjoy the beauty of this great universe, so that it will make the human soul develop strong faith in the oneness of Allaah and will help one to fulfil the obligations of life. Relaxation is essential to enable one to strive hard after that.

Allaah says (interpretation of the meaning): 

“Say: Travel in the land and see how (Allaah) originated the creation, and then Allaah will bring forth the creation of the Hereafter (i.e. resurrection after death). Verily, Allaah is Able to do all things”

[al-‘Ankaboot 29:20]

Secondly: 

Guidelines on the type of siyaahah (tourism) that is acceptable in Islam.

Islamic sharee’ah has brought a number of rulings that regulate siyaahah so that it will achieve the aims mentioned above and will not overstep the mark or become a source of evil and harm in society. These rulings include the following: 

1.It is haraam to travel for the purpose of venerating a specific place, except the three mosques.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “No journey should be undertaken to visit any mosque but three: al-Masjid al-Haraam, the Mosque of the Messenger (peace and blessings of Allaah be upon him) and the Mosque of al-Aqsa.” Narrated by al-Bukhaari (1132) and Muslim (1397). 

This hadeeth indicates that it is haraam to undertake “religious journeys”, as they are called, to any mosque other than these three, such as those who call for travelling to visit graves or mashhads (shrines) or tombs or mausoleums, especially those tombs that are venerated by people and from which they seek blessing, and they commit all kinds of shirk and haraam actions there. There is nothing in sharee’ah to suggest that places are sacred and that acts of worship should be done in them apart from these three mosques.  

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I went out to al-Toor (Sinai) where I met Ka’b al-Ahbaar and sat with him … He mentioned a lengthy hadeeth then he said: Then I met Basrah ibn Abi Basrah al-Ghifaari who said: From where have you come? I said: From Sinai. He said: If I had met you before you went out, you would not have gone to that place. I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Mounts are not to be ridden except to three mosques: al-Masjid al-Haraam, this mosque of mine and the mosque of Eeliya’ or Bayt al-Maqdis [Jerusalem].” 

Narrated by Maalik in al-Muwatta’ (108) and al-Nasaa’i (1430). Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. 

So it is not permissible to travel with the aim of visiting any holy place except these three. This does not mean that it is haraam to visit mosques in Muslim lands, because visiting them is prescribed and is mustahabb. Rather what is forbidden is setting out with that aim. If a person has another reason for travelling, and he happens to visit the mosque too, there is nothing wrong with that, rather he is obliged to pray Jumu’ah and prayers in congregation. 

It is even more haraam to travel to visit places that are regarded as holy in other religions, such as those who go to visit the Vatican or Buddhist idols and so on. 

2.The evidence also indicates that it is haraam for the Muslim to travel in kaafir lands in general, because of the evils that will affect the Muslim’s religious commitment and attitude as the result of mixing with those nations who pay no attention to religion and morals, especially when there is no need for him to travel for medical treatment or business and so on, rather it is just for leisure and for fun. Allaah has made the Muslim lands spacious, praise be to Allaah, and He has placed therein wonders of creation so that there is no need to visit the kaafirs in their lands.

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:  

Travelling to kaafir lands is not permissible, because there are many dangers posed to one’s beliefs and morals by mixing with the kuffaar and staying among them. But if there is a valid need and a sound purpose for travelling, such as travelling for medical treatment that is not available in a Muslim country, or travelling to study something that is not available in a Muslim country, or travelling for business purposes, these are valid purposes for which it is permissible to travel to kaafir countries, provided that one adheres to the rituals of Islam and is able to carry out his religious duties in that country, but that (travel) should be done only as much as is necessary, then one should return to the Muslim world. 

As for travelling for tourism, that is not permissible, because the Muslim has no need of that and it does not serve any interest that matches or outweighs the harm and danger to his religious commitment and beliefs that it involves. 

Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (2/question no. 221) 

We have already discussed this question in detail and at length on our site. Please see the answers to question no. 52845 , 8919 and 13342 . 

3.There can be no doubt that sharee’ah forbids tourism in places of corruption, where alcohol is drunk and immoral actions take place and sins are committed, such as beaches and parties and immoral places, or travelling to hold celebrations on innovated festivals. The Muslim is enjoined to keep away from sin so he should not commit sin or sit with those who are committing sin.

The scholars of the Standing Committee said: 

It is not permissible to go to places of corruption for the sake of tourism, because of the danger that poses to one’s religious commitment and morals. Islam came to block the means that lead to evil. 

Fataawa al-Lajnah al-Daa’imah (26/332). 

So how about tourism that encourages sin and immorality, and is organized in order to promote it and spread it? 

The scholars of the Standing Committee also said: 

If this tourism involves making it easy to commit sin and evils, and promotes them, then it is not permissible for the Muslim who believes in Allaah and the Last Day to help others to disobey Allaah and go against His commands. If a person gives up something for the sake of Allaah, Allaah will compensate him with something better than it. 

Fataawa al-Lajnah al-Daa’imah (26/224). 

4.With regard to visiting the ruins and places of former nations, if they are places of punishment where they were swallowed up by the earth, transformed or destroyed because of their disbelief in Allaah, then it is not permissible to take those places as sites for tourism and recreation.

The scholars of the Standing Committee were asked: 

In the city of al-Bada’, near Tabook, there is an area where there are ancient ruins and houses carved out of the mountains, and some people say that these were the dwellings of the people of Shu’ayb (peace be upon him). My question is: Has it been proven that these were the dwellings of the people of Shu’ayb (peace be upon him) or not? What is the ruling on visiting these ruins for one whose aim is to have a look at them, and the one whose aim is to ponder and learn a lesson? 

They replied: 

It is well known among the scholars that the houses of Madyan to whom the Prophet of Allaah Shu’ayb (peace be upon him) was sent were in the north-west of the Arabian Peninsula, which is now known as al-Bada’ and its environs.  

Allaah knows best what is really true. If this is correct, then it is not permissible to visit those places for the purpose of having a look at them, because when the Prophet (peace and blessings of Allaah be upon him) passed though al-Hijr – which was where the houses of Thamood were – he said: “Do not enter the dwellings of those who wronged themselves unless you are weeping, lest there befall you something like that which befell them.” Then he covered his head and urged his mount to move on quickly until he left the place behind.

Narrated by al-Bukhaari (3200) and Muslim (2980). 

Ibn al-Qayyim (may Allaah have mercy on him) said, whilst listing the lessons and rulings learned from the campaign to Tabook: 

One who passes by the places of those who were subjected to divine wrath or who were punished should not enter them or stay among them, rather he should hasten to move on and should cover his head with his garment until he has passed them, and he should not enter upon them unless he is weeping and willing to learn a lesson. An example of this is when the Prophet (peace and blessings of Allaah be upon him) hastened to move on in the valley of Muhsir, between Mina and Muzdalifah, because it was the place where Allaah destroyed the elephant and its companions. 

Zaad al-Ma’aad (3/560). 

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said, commenting on the hadeeth quoted above: 

This applies to the dwellings of Thamood and others like them, though the reason was given concerning them. 

Fath al-Baari (6/380). 

See: Majmoo’at Abhaath Hay’at Kibaar al-‘Ulama’ fi’l-Mamlakat al-‘Arabiyyah al-Sa’oodiyyah, vol. 3, essay entitled Hukm Ihya’ Diyaar Thamood. 

See also the answer to question no. 20894 . 

5 – It is also not permissible for a woman to travel without a mahram. The scholars have stated that it is haraam for a woman to travel without a mahram for Hajj or ‘umrah, so how about if the travel is for the purpose of tourism which involves a lot of carelessness and haraam mixing?! 

See the answers to questions no. 3098 , 69337 , 45917 and 4523 . 

6 – As for organizing trips for kuffaar in Muslim countries, the basic principle is that it is permissible. If a kaafir tourist is granted permission by a Muslim state to enter, then he is granted safety until he leaves. But during his stay in the Muslim country he should be required to show respect for the Islamic religion and the morals and culture of the Muslims; he should not call people to his religion or claim that Islam is false, and he should only go out in clothes that are appropriate for a Muslim country, not as they are accustomed to dress in their country, semi naked and decadent. He should not be a helper or spy for his people. And finally the kuffaar should not be allowed to visit the two Holy Sanctuaries in Makkah and Madeenah al-Munawwarah. 

Thirdly: 

It is obvious to everyone that tourism (siyaahah) nowadays mostly involves sin, immoral deeds and transgression of the sacred limits, such as deliberate wanton display and nakedness, permissive mixing, drinking of alcohol, promotion of corruption, imitation of the kuffaar and introduction of their customs and ways, and even their diseases, let alone a waste of money, time and effort. All of that happens in the name of tourism. We remind everyone who is concerned about his religion, morals and ummah not to help to promote this evil kind of tourism; rather he should fight it and fight against the culture that it promotes; he should be proud of his religion, culture and morals, for they will protect him against all evils, and give him an alternative in the conservative Muslim lands.  

And Allaah knows best.

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71 UNDERSTANDING MUSLIM TOURISTS: WHAT, WHY AND HOW DO THEY TRAVEL? – Contributions by Hera Oktadiana

When I studied my PhD at the School of Hotel and Tourism Management of the Hong Kong Polytechnic University, my research focus was on hospitality and tourism education. I had several publications regarding that topic. I am still enthusiastic about hospitality and tourism education studies. Yet, my research interest has cultivated into tourist behaviour, particularly that of Muslim tourists. In this chapter, I would like to discuss Muslim tourists.

Many evidence and studies suggest that Muslim tourists have become an important global market (Burton, 2021; Papastathopoulos, Kaminakis, & Mertzanis, 2020). Despite the impact of the COVID-19 pandemic on the tourism sector, the Muslim travel market is expected to regain in 2023 up to 80% of the 2019 levels (Mastercard-CrescentRating, 2021). The increased number of Muslim tourists have interested many destinations – whether Islamic or non-Islamic destinations (Burton, 2021).

My first article on Muslim tourists was published in 2016 in Tourism Management Perspectives, titled “Muslim travellers’ needs: What don’t we know?” . Philip Pearce (my late husband) and Professor Kaye Chon (my PhD supervisor) co-authored the paper. The study was based on my own experiences as a Muslim travelling and living in various countries. I would like to give insights on the needs of Muslim tourists when taking a trip or holiday beyond the core needs and core services (i.e. Halal food, Halal compliant accommodation, prayer facilities). Such facets are critical for Muslim tourists. Nevertheless, there are other important factors that need to be considered. The Global Muslim Travel Index model indicated four key criteria – services, environment, communications, and access – to enable destinations to attract Muslim travellers (Mastercard-CrescentRating, 2021). In this paper, we catalogued Muslim tourists’ needs using the Coordinated Management of Meaning (CMM) theory against CMM’s five elements. They include culture, verbal and non-verbal behaviour, episodes, life scripting, and relationship.

The study by Oktadiana, Pearce, and Chon (2016) revealed that episodes (e.g. Halal food, no-alcohol consumption, Halal hotels or Muslim friendly accommodation, Halal tours, Muslim friendly airports, prayer facilities) were commonly discussed in various medias including academic papers and tourism websites. Issues of culture, verbal and non-verbal behaviour, relationships, and life-scripting were relatively overlooked in both the academic and the wider tourism literature. Understanding the lifestyle, customs, and traditions of the Muslims at a Muslim destination can be valuable for the visitors from non-Muslim countries as well as those from Muslim countries, so they can be more culturally mindful. It is to note that Muslims’ social culture is diverse. For example, Muslims from the Southeast Asia region can have different habits and customs to those from Middle East.

The next study on Muslim tourists, “Travel career patterns: The motivation of Indonesian and Malaysian Muslim tourists” , was issued in Tourism, Culture & Communication in 2017, followed by a book chapter in an edited book on Asian cultures and contemporary tourism: Perspectives on Asian Tourism in 2018. This chapter is entitled “Motivated Muslims: Exploring travel career patterns among Indonesian tourists” . In the former, I did my work together with Philip and my two friends; Arif Pusiran of University Sabah Malaysia and Manisha Agarwal of James Cook University Singapore. The idea behind the study was to seek the leisure travel motivational patterns of Muslim tourists in two Southeast Asia Muslim countries – Indonesia and Malaysia – and then to compare them with the Western tourists. Pearce’s (2005) Travel Career Pattern theory was applied to examine the Muslim tourists’ travel motivations.

Oktadiana, Pearce, Pusiran, and Agarwal (2017) discovered that nature and novelty were viewed essential for both Western tourists and the Muslim tourists to a different degree. The Western tourists considered novelty as the most important motivation to travel, followed by escape/relax and nature. Whereas, strengthening relationships was perceived as the top motivational factor in travelling for the Muslim tourists. The next critical facet was the nature factor which incorporated with cultural and social forces.  The other top factor for the Muslim tourists was novelty.

In 2020, I published three studies about Muslim tourists: 1) female millennial Muslims, 2) Muslims’ queries when travelling, and 3) special dietary requirements. The article titled “Let’s travel: Voices from the millennial female Muslim travellers” was awarded the Wiley’s top cited article 2020-2021 in the International Journal of Tourism Research. In this study, Oktadiana, Pearce, and Li (2020) assessed the content of the millennial female Muslim tourists’ travel blogs using Critical Media Discourse Analysis (CMDA). The study was aimed to “understand how travel is presented in the media by an influential set of younger female Muslims, to review the ways Muslim travel stories have evolved, and to explore the influence and purpose of the women’s travel stories and their values in the broader social context” (Oktadiana et al, 2020, p. 1).

The textual analysis of CMDA showed the rise in the millennial female Muslims travelling. These female Muslims acted as actors and producers who shared their travelling experiences as Muslims through their travel blogs. Their stories began to emerge in 2013. They provided vital information about the needs of Muslims and what the Muslims need to know when travelling. The CMDA’s contextual analysis indicated the evolutionary changes in the stories, starting with common travel information, to more specific needs and experiences such as travelling during the month of fasting or Ramadan. Moreover, within the social context, these female Muslims served as ambassadors of Islam and influencers to change people’s perspectives toward Islam and Muslim stereotyping. They also played significant roles in influencing businesses concerning Halal products and services. Their stories correspond well with Rodrigo and Turnbull’s (2019) study on the Muslim tourists’ perceived value (social value, functional value, emotional value, conditional value, epistemic value, and Islamic value). Such value underpins the information seeking process of Muslim tourists prior to taking a trip.

Just like other tourists, Muslim travellers generally seek information regarding accommodation, food and beverage, transportation, destination safety and attractions, and itineraries and excursions. However, they also look for specific information such as Halal food, Halal restaurants, Muslim friendly hotels, travel distance to mosques and Halal restaurants, safety for Muslim women wearing hijab, solo travel, safety from discrimination and assaults, places for prayers, Muslim friendly destinations, Muslim friendly tours, and tours for solo travellers (Oktadiana, 2020).

The need for Halal food for Muslim tourists has been widely recognised. One morning, my late husband Philip (who converted to Islam) and I had a talk about religious dietary needs while having breakfast at the front yard of our house. When we travelled overseas, we often needed to ensure that the foods were Halal when eating out in restaurants. We had to ask the restaurant staff or look for the Halal certification. It was easy when we travelled to Muslim countries or Muslim-friendly destinations. Based on our conversation, we decided to write an article regarding restaurants’ menus that inform religious beliefs, lifestyles, and allergies. The article is titled “ Special dietary requirements: Restaurant sector responses across six tourist cities” . We examined 60 restaurants in Bali, Singapore, Sydney, Paris, Dubai and Doha to represent Asia, Western, and Middle East regions. Analysis of the findings considered Shove, Pantzar, and Watson’s (2012) social practice theory as exemplified in materiality (menu as tangible manifestation of food information and restaurant policy), perceived competence, and meaning (image/identity). The study revealed the necessity of tourism and hospitality businesses to understand the variety of the dietary restrictions phenomenon (i.e. lifestyle choice, religious belief, and allergy). Thus, these special needs can be met to satisfy tourists visiting a destination, which then led to the enhancement of a destination image (Oktadiana, Pearce, Mohammadi, 2020). I received an award from the Indonesia’s Ministry of Research and Technology in 2020 for this paper as a high-quality research paper. I wish Philip could celebrate the achievement together with me. But I know that he would be very happy from way up there.

To conclude, there are still many factors beyond the basic core needs and services that need more attention to better understand Muslim tourists and their special faith-based needs. The fast growth of this emerging market requires the development of Muslim-friendly service touchpoints in the destinations that are interested in capturing this group of tourists. Figure 1 shows the “what, why and how about the Muslim tourists in travel” based on the studies presented in this chapter.

Written by Hera Oktadiana, James Cook University, Australia & Trisakti School of Tourism, Indonesia Read Hera’s letter to future generations of tourism researchers

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Oktadiana, H., Pearce, P. L., & Mohammadi, Z. (2020). Special dietary requirements: Restaurant sector responses across six tourist cities. International Journal of Tourism Research, 22 (5), 507-517. https://doi.org/10.1002/jtr.2352

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Women’s voices in tourism research Copyright © 2021 by The University of Queensland is licensed under a Creative Commons Attribution 4.0 International License , except where otherwise noted.

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A New Favorite for Tourists: Halal Tourism in Future

• First Online: 01 January 2022

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• Huseyin Pamukcu 3 &
• Canan Tanrisever 4  

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From an Islamic perspective, this research attempts to explain the origins and conceptual framework of Halal tourism, address its market potential, and establish associations regarding the relationship between Islam and Halal tourist. The literature on Halal tourism were studied for this purpose, and the idea of Halal tourism, its breadth, the reasons for its formation, its market potential, and its link with Islam were investigated. Thus, in light of verses and Hadiths, the significance Islam places on tourism is studied as part of this study, and it is shown that Islam definitely favors tourism. Findings show that Halal tourism, which is tourism that is conducted in accordance with Islamic laws and limitations, is projected to increase domestic and international tourism revenue, resulting in the establishment of a huge tourism market for visitors from Muslim nations. If investors concentrate their efforts on this market, they can make significant financial gains. Furthermore, it may be possible to accommodate religiously sensitive travelers within the nation. Because providing a sufficient number of facilities is a gesture of respect for this group, it may help to foster societal tolerance.

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Pamukcu, H., Tanrisever, C. (2021). A New Favorite for Tourists: Halal Tourism in Future. In: Sharma, A., Hassan, A. (eds) Future of Tourism in Asia. Springer, Singapore. https://doi.org/10.1007/978-981-16-1669-3_16

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Journal of Islamic Tourism (JIT)

The Journal of Islamic Tourism (JIT) is a peer-reviewed journal focusing on publishing most current and influential scholarship on travel and tourism within an Islamic context focusing on tourism development, destination management, travel motivations and behaviour. JIT invites manuscripts focusing on wide ranging issues such as theoretical conceptualizations, empirical research, managerial and policy development issues from different disciplines to expand frontiers of knowledge in and contribute to the literature on Islamic tourism. The journal is open to different methodological debates and perspectives including qualitative and quantitative research.

The Journal of Islamic Tourism (JIT) aims to provide students, managers, scholars and others who are interested in latest trends in religious tourism and pilgrimage a collection of contemporary perspectives on the Islamic Tourism: Management of Travel Destinations both from conceptual and empirical perspectives which can benefit policy and strategy development, managerial practice adding value to education and training programs.

A key feature of JIT is that it seeks conceptual, theoretical and/or empirical submissions from multidisciplinary perspectives which will provide the potential to advance knowledge on Islam and tourism destinations for Muslim visitors. Another feature of this new journal is the publication of special issues.

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Tourism in the Muslim World

ISBN : 978-1-84950-920-6 , eISBN : 978-1-84950-921-3

Publication date: 24 November 2010

This chapter discusses aspects of the relationship between Islam and tourism in Brunei, Indonesia, Malaysia, and Singapore. Islam is shown to exercise considerable influence over social and political systems in the first three countries, in addition to affecting the tourism industry. It also gives rise to a series of particular demands from adherents, reflected in a movement termed Islamic tourism that encompasses product development and marketing efforts designed for and directed at Muslims. The activities of the four countries in the field are reviewed, revealing an appreciation of the volume and value of Muslim markets. However, there are challenges to overcome if the prospects for future growth are to be fully realized.

• Islamic tourism

Henderson, J.C. (2010), "Chapter 6 Islam and tourism", Scott, N. and Jafari, J. (Ed.) Tourism in the Muslim World ( Bridging Tourism Theory and Practice, Vol. 2 ), Emerald Group Publishing Limited, Leeds, pp. 75-89. https://doi.org/10.1108/S2042-1443(2010)0000002009

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World Organization of Islamic Tourism (WOIT)

The world is waking up to islamic tourism.

There is no doubt that tourism has become one of the world’s most impressive sectors for growth in recent years, demonstrating remarkable resilience to a considerable number of man-made and natural disasters as well as a global economic downturn of unprecedented proportions. The Islamic Economy is growing at twice the rate of the world economy and the sectors delivering this fast-paced growth span halal food, finance, travel, fashion, media & recreation, pharmaceuticals and cosmetics. Muslim consumer spending on food and lifestyle products reached $1.8 trillion in 2014 and is projected to reach $2.6 trillion in 2020. Travel and tourism has been identified as one of the Islamic Economy’s key growth sectors, worth around 11% of total global travel spend and with a projected value of $233 billion by 2020. Muslims love to travel and Islamic countries around the world are meeting this demand with both mainstream products and services, as well as niche offerings that meet the unique faith-based requirements of these travellers. By 2015 we had witnessed some 1.2 billion international journeys, with Muslim tourism accounting for an estimated US$ 145 billion in global travel spending. Current forecasts suggest that world tourism will generate some US$ 1.5 trillion in revenues by 2025 with Muslim travelers continuing to make a significant contribution.

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Structural analysis of types of Muslim religious consciousness

Axmed Abdurazakov 1 , Olga Garnaya 2 * , Michael Lebedev 2 and Emzari Yunusov 2

1 Federal State Institution of Additional Professional Education Interregional Training Center of Federal Penitentiary Service of Russia for Moscow Region, Novye Doma settlement, Elektrostal, Moscow Region, 142470, Russian Federation 2 Federal State Institution Research Institute of Federal Penitentiary Service of Russia, Narvskaya str., 15 a, building 1, Moscow, 125130, Russian Federation

* Corresponding author: [email protected]

A separate theoretical and legal study should be devoted to essential features of legal consciousness of Muslims, which will be based on the study of perception of positive law through the prism of Islamic religious and legal doctrine. It is advisable to start the basis of this study with definition of its main structural element - the types of Muslim legal consciousness. Consideration of this issue from the standpoint of natural law will expand the traditional boundaries of theory of modern legal consciousness, open up additional applied and scientific horizons and, using the example of Islam, allow us to consider peculiarities of religious influence on legal consciousness of various categories of citizens. Knowledge of foundations of Muslim law, procedure for formation of moral and social religious attitudes, interpretation of religious canons and dogmas contribute to a better understanding of many processes taking place within Russian Muslim community and can form the basis of mechanism for formation of moral legal consciousness, which must be opposed, in its turn, to radical and criminalized forms of religious consciousness.

© The Authors, published by EDP Sciences, 2021

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Electrostal History and Art Museum

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Electrostal History and Art Museum - All You Need to Know BEFORE You Go (2024)

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Sights of Elektrostal, Moscow region

Table of contents:, history of the city, park of culture and leisure, historical and art museum, october cultural center, kristall ice palace, memorial complex, museum and exhibition complex.

2024 Author : Harold Hamphrey | [email protected] . Last modified: 2023-12-17 10:06

In the Moscow region there is a small cozy town Elektrostal. Its sights for the most part have no historical value due to the fact that the city has a relatively small history. But for a visiting tourist or city dweller, they will be of interest. There is something to see, where to go to have an exciting leisure time.

Today the population of the city is 158 thousand people. Until the beginning of the 20th century there were several small workers' settlements here. After the opening of the electrometallurgical and equipment factories, the place began to be called the natural boundary of Calm. The construction of the railway made this settlement accessible, and workers and families flocked here to earn money. In 1925, the station was named Elektrostal, and the rapid increase in population allowed the village to receive the status of a city.

The founder of the city is a prominent Russian industrialist Nikolai Vtorov. It was he who opened the plant here, creating, in fact, a city-forming enterprise that is still operating. In Soviet times, it was a closed facility, and it was not easy to get to work here.

Today Elektrostal is a promising industrial city with a great future and a heroic past. It bears the proud name "City of Military and Labor Glory".

You can learn about the sights of Elektrostal with descriptions and photos here. There are places for walking, outdoor activities and cultural development.

Those who come to the city by train are met by a monument to the metallurgist. It was installed in November 2017 for the 100th anniversary of the Elektrostal plant. The attraction is made in the style of constructivism. The monument quickly won the love of the townspeople, because this city is supported by ordinary workers.

Elektrost altsy and the founding father of the plant, Nikolai Vtorov, are honored. In 2002, a monument was opened in honor of him, which became a landmark of the city of Elektrostal. The bronze sculpture is installed on the site where once stood a monument to the leader of the world proletariat, V. I. Lenin. Times change, characters change. Today, the plant, founded a century ago, is the largest in Russia. Vtorov himself, whose fortune was estimated at 60 million rubles in gold, according to Forbes magazine, was the owner of the largest capital at the beginning of the century. He was a banker, an industrialist, an entrepreneur, a man of action.

The monument was erected byinitiative of the townspeople who wished to perpetuate the monument to the great man.

One of the popular places for spending weekends and evenings among citizens and guests of the city is the Park of Culture and Leisure. Here you can ride attractions for children and adults, play slot machines, rollerblade or bike. The park is divided into two zones. Fans of unhurried walks in the fresh air make a promenade on the Quiet Alley, and those who prefer outdoor activities flock to the Entertainment Alley. The park has a summer stage, where concerts and cafes are regularly held.

Until 1999, there was no central museum among the attractions of Elektrostal in the Moscow Region. The expositions were exhibited in schools, the house of culture, in factory museums. The city was closed, so there was no large influx of tourists and visitors. The appearance of the historical and art museum made it possible for residents and guests of the city to learn a lot of useful information about their native land, the formation of the production process, and the difficult years of the war. The exposition consists of paintings by local artists, historical artifacts, household items, documents, books and much more. The collection is updated regularly. It also hosts outdoor exhibitions, which are always popular with the townspeople.

One of the main attractions of Elektrostal, the photo of which is available to almost every resident or visitor, is the Main Alley. On herpassers-by like to stroll along shady paths, townspeople rest by the fountain after a hard shift at the plant. Flower beds are the decoration of the alley. In 2006, a flower festival was held here for the first time, which has become traditional. Each enterprise of the city and private individuals give residents a real composition of fresh flowers, which pleases with bright colors all summer long. A riot of colors, aromas and a flight of fantasy reigns here. Walking through the park, you can see Snow White with a basket, a bright well, a multi-tiered cake made from fresh flowers, hearts of lovers or a fabulous house. It is almost impossible not to take a photo against the background of these compositions.

There is a cultural center in the city. It hosts performances by local creative teams and visiting stars, performances and circus performances.

In 1971, the ice palace "Crystal" was opened in the city. Almost immediately, a children's and youth hockey team was organized, which gained sports fame. This is the home sports arena for the Elektrostal hockey team. Matches of different levels are held on the ice.

There are sections for children who go in for hockey or figure skating. Citizens come here with their families to cheer for their favorite team or go ice skating.

Elektrostal is a city with a heroic past. During the war years, more than 12 thousand citizens came to the recruiting station and went to the front to defend their homeland. Almost 4 thousand of them did not return from the battle. To these heroesdedicated to the memorial complex with the inextinguishable Eternal Flame, opened in 1968

But the electricians took part in the war in Afghanistan and Chechnya. By decision of the city authorities, their memory is also immortalized in the memorial complex.

It has become a good tradition for newlyweds to lay flowers at this monument.

In 1999, a museum and exhibition complex was opened in the city, where, in addition to the exhibition hall, there are numerous circles for children, classes for young people, and a creative workshop. Various festivals, exhibitions, city holidays and other events are held within the walls and on the territory of the complex, which attract many spectators.

Listing the sights of Elektrostal, it is impossible not to mention the temples. There are several of them in the city: the church of St. John of Kronstadt, St. Andrew's Church, the hospital church of St. Panteleimon. Another new church is being built. In appearance, the temples look ancient, monumental, in the Novgorod style. But they were all built at the end of the 20th century.

Let there be no ancient artifacts among the sights of Elektrostal. But on the other hand, all of them are connected with the history of the city, with everyday work and military exploits of ordinary residents.

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