Building Muslim-Friendly Tourism with a Complete Paradigm

Tourism continues to evolve into one of the sectors receiving significant attention in regional development. Amidst competition between international tourist destinations, the West Java Provincial Government introduced the concept of Muslim-friendly tourism at the Halal In Travel Global Summit 2026 in Singapore on 18 June 2026. Through this forum, West Java offered tourism potential deemed capable of meeting the needs of Muslim tourists while opening opportunities for international cooperation.

On another occasion, the Governor of West Java, Dedi Mulyadi, also reaffirmed his commitment to building more ‘tajug’ (small mosques) within residential areas so that mosques can return to their primary function as centres for community spiritual development, rather than merely serving as tourist attractions or backdrops for selfies.

Both steps demonstrate an attention to Islamic values in public spaces. These efforts are worthy of appreciation. However, every policy that carries an Islamic identity also deserves deeper examination to ensure it does not stop at symbolic aspects, but truly presents the values that constitute the essence of Islamic teachings.

Attention to Muslim-friendly tourism shows that the needs of the Muslim community are beginning to find a place in public policy. The availability of halal food, places of worship, and services that respect religious values are certainly needs that cannot be ignored.

Nevertheless, a more fundamental question arises: Is Muslim-friendly tourism sufficiently defined as the provision of facilities for Muslim tourists, or should it be built upon a perspective that places Islamic teachings as the basis of its implementation?

Halal tourism is a service system that allows Muslim tourists to practice Sharia during their travels, rather than merely presenting a ‘halal’ label on a destination. Values must not remain mere attributes; they must become the foundation that shapes the entire system.

This viewpoint needs to be a subject for collective evaluation. In various development policies, religion often gains space as an identity that strengthens the image of a programme. Islamic symbols are becoming easier to find. Places of worship are increasingly provided. Terms with religious nuances are also more frequently used.

However, at the same time, not all policies have made Islamic teachings a reference in determining overall development goals. As a result, religion appears more as a supporting element rather than a determining direction. Spiritual values are present to beautify policies, while other considerations continue to dominate when determining measures of success.

This reflection is not intended to negate the various efforts that have been made. On the contrary, this reflection invites us to see that Islam actually offers a much broader guide than merely presenting religious symbols in public spaces.

This is evident when the tourism sector is positioned primarily as an instrument for economic growth. Success is then measured through an increase in the number of tourists, growing investment, and rising regional income. All these indicators are indeed important in governance.

However, if these indicators become the primary goal, religious values risk following the direction of those interests. The term ‘Muslim-friendly tourism’ ends up being satisfied merely through the provision of prayer rooms, halal food, or places of worship. In reality, Islam views that an activity is judged not only by its end result but also by its purpose, process, and the boundaries that accompany it.

Therefore, a truly Muslim-friendly tourism environment should not only facilitate the performance of worship but also maintain an atmosphere that supports the emergence of noble character, avoids immorality, honours good culture, and strengthens the relationship between humans and their Creator.

From an Islamic perspective, the Qur’an provides a very clear view regarding travel. Allah SWT repeatedly commands humans to walk the earth to take lessons, observe the history of previous nations, and contemplate His signs of greatness.

Allah says, ‘Say, “Travel through the land and then observe how was the end of those who denied [the truth].”’ (QS Al-An’am: 11). In another verse, Allah also says, ‘Say, “Travel through the land and then observe how Allah did indeed begin the creation.”’ (QS Al-’Ankabut: 20).

The Prophet Muhammad (PBUH) provided the same direction when he said, ‘Indeed, the travel of my Ummah is jihad in the way of Allah’ (HR Abu Dawud no. 2486, graded hasan by Al-Albani). The meaning of this hadith shows that the journey of a Muslim is always linked to a purpose of worship and public benefit.

Even when discussing entertainment, the Prophet (PBUH) reminded us of the principle of balance through his words to Handhalah, ‘A time for this and a time for that’ (HR Muslim no. 2750). Thus, Islam does not reject recreation, but directs it so that it remains within the corridors of Sharia and does not neglect obligations to Allah.

The history of Islamic civilisation demonstrates how this concept was realised in life. The Prophet (PBUH) built a society that made all activities a part of worship. The Khulafaur Rashidin then continued that principle in the administration of government. In subsequent periods of Islamic civilisation, travel became a means of proselytising (dakwah), the development of knowledge, and the strengthening of civilisation.

Scholars undertook ‘rihlah fi thalabil ’ilmi’ (travel in pursuit of knowledge), travelling long distances to obtain authentic knowledge. Al-Khatib al-Baghdadi immortalised this tradition in the book Ar-Rihlah fi Thalabil Hadits. Natural beauty and historical heritage were also preserved as media for contemplation (tadabur), education, and the strengthening of the Ummah’s identity.

Economic value remains present, but it does not become the sole focus.