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Halal tourism
Halal tourism: conceptual and
practical challenges

an and Mehmet Sarıısık
Erhan Bog
Department of Tourism Management, Faculty of Tourism, Sakarya University,
Sakarya, Turkey 87
Received 6 June 2017
Revised 19 April 2018
Abstract Accepted 20 April 2018

Purpose – Muslim tourists participating in halal tourism activities represent a valuable niche market for
global tourism industry. The purpose of this study is to clarify the concepts of halal tourism and Islamic
tourism and to draw attention to some conceptual and practical challenges in the halal tourism industry.
Design/methodology/approach – The paper is based on a critical assessment of the literature in this
field. To differentiate the concepts and to discuss practical and conceptual challenges, the authors found some
references by reviewing the existing definitions in related literature and the primary source of the concepts
which is Holy Book of Islam, Quran.
Findings – The terms “intention” and “Islamic motivation” can be used to differentiate Islamic tourism and
halal tourism. The authors suggest calling hotels that provide good and services in halal tourism industry as
“halal hotels” and tourists as “Muslim tourists”. One of the leading practical challenges in halal tourism is
having lack of halal standards, especially for hotels. As the way Muslims understand and adapt their lives to
Islam is quite different, which means this market is not homogenous, the authors suggest that halal hotels
should be scaled through different qualifications in different countries.
Research limitations/implications – This study is based on literature review, and it lacks primary
research.
Practical implications – Current paper stresses the need for consistent use of Islamic-related tourism
terms in industry. Hotel companies should have halal certifications that will provide assurance to customers.
It is highly important for hotel companies to inform their target guests about the location of hotel before
arriving at hotel. This is because halal hotels and other hotels are usually located in resort destination,
especially in Turkey.
Originality/value – This paper is one of the leading papers that differentiates Islamic tourism and halal
tourism concepts. It also provides several conceptual and practical issues in halal tourism industry.
Keywords Halal, Halal tourism, Islamic motivation, Islamic tourism
Paper type Conceptual paper

Introduction
Muslim tourists participating in halal tourism activities represent one of the biggest niche
markets in global tourism that provides many opportunities to Muslim or even non-Muslim
countries. According Mastercard and Crescentrating’s (2016, 2018) report, growing Muslim
population, growing middle class and disposable income, younger population, increasing
access to travel information and increasing availability of Muslim-friendly travel services
and facilities, Ramadan travel and business travel are key drivers of Muslim travel market
growth. According to Pew Research Center (2011), the world’s Muslim population is
expected to reach 2.2 billion in 2030 and Muslims will make up 26.4 per cent of the world’s
total projected population of 8.3 billion in 2030. In 2017, it was determined that 131 million Journal of Islamic Marketing
Muslim tourists joined tourism activities. It is forecasted that it will reach 156 million Vol. 10 No. 1, 2019
pp. 87-96
visitors by 2020 that will represent 10 per cent of global travel segment (Mastercard and © Emerald Publishing Limited
1759-0833
CrescentRating, 2018). DOI 10.1108/JIMA-06-2017-0066
JIMA Similar to other religions, Islam has a significant impact on the individuals who are
10,1 contingent upon it during their lifetime. Muslims try to do their best to live in compliance
with the religious rules on the matters related to the way of thinking, behaving and living.
Therefore, they try to choose their spare time activities such as holidays and entertainment
in conformity with the religious rules. Despite the fact that various criticisms related to halal
tourism have become a current issue in the past years, a common definition has not been put
88 forward yet. In existing literature, it is seen that concepts such as halal tourism, Islamic
tourism, Muslim-friendly tourism, Shari’ah tourism and Islamic travel are substituted in
literature (Henderson, 2010; Özdemir and Met, 2012; Battour et al., 2012; Carboni et al., 2014;
Battour and Ismail, 2016; El-Gohary, 2015; Bog
an et al., 2016; Shakona et al., 2015;
Henderson, 2016; Razzaq et al., 2016; Wilson, 2017; Khan and Callanan, 2017). Besides,
Samori et al. (2016, p. 132) stated that despite growing demand and interest of halal tourism
concept:
There remain a shortage of theoretical publications research in this area. On top of that, lack of
research has been conducted in providing and determining the real concept of Halal tourism
within Islamic context.
According to Khan and Callanan (2017) and Wingett and Turnbull (2017), there is a
confusion surrounding the use of halal/Islamic tourism terminology among academicians
and practitioners. Conducting a content analysis, Khan and Callanan found that “Islamic
tourism is used more widely than Halal tourism in academia to describe the phenomenon.
The term Halal is popular within the industry and with the media” (p. 572). Therefore, the
present study aims to indicate the differences between Islamic tourism and halal tourism.
The hotels which provide good services to Muslim guests are called as halal hotels by
Arpaci et al. (2015), “Islamic hotel” by Özdemir and Met (2012) and “Shari’ah compliant
hotel” by Zulkharnain and Jamal (2012). In addition, Özdemir and Met (2012) recommended
to call Muslims joining in Halal tourism activities as “conservative Muslim tourists”.
Wingett and Turnbull (2017) called them as “halal tourists”, whereas they are generally
called as “Muslim tourists” in the literature (Battour et al., 2014, Bog
an et al., 2016).
Moreover, the lack of widely accepted standards for the hotel businesses with the halal
concept is considered as the main reason underlying the problems related to halal tourism
practices. Therefore, the practical challenges within the scope of halal tourism are also
mentioned in the present study.

The term “halal”

Halal is a term covering all matters which are not prohibited and are in compliance with
Islamic rules (Wilson and Liu, 2010, 2011; Wilson, 2014). Battour and Ismail define the term
halal as “the practices or activities allowed by the Islamic teachings” (2015, p. 2). The
antonym of halal is the word haram. Halal is defined as the matters not specified by Shari’ah
as haram, whereas Haram is defined as the matters specifically indicated by Shari’ah as
haram (kuranvehadis.com). The root of halal and haram is Arabic. The corresponding
words for Haram and Halal in Turkish are “yasak (not allowed)” and “yasak olmayan
(allowed)”, respectively. In addition to Islam, there are also “the allowed” and “the not
allowed” matters in Christianity and Judaism. “Licite and illicite” in French, “lawful and the
prohibition, forbidden and unlawful” in English and “tahur and tame” in Hebrew are the
corresponding words for Halal and Haram (Erdem, 1997). The scope of the term “Halal” is
not narrowed down to only food and drinks (El-Gohary, 2015). Thus, it is an Islamic term
which has an overall impact on each and every aspect of a Muslim’s daily life. Koran, the
holy scripture of Islam, or the Prophet Mohammad’s (peace be upon him) sayings are
considered as the basis for specifying an activity or anything as halal. Therefore, halal and Halal tourism
haram are based on the verses of Koran and the sayings of the Prophet. The 168th verse of
the Surah Bakara, 88th verse of the Surah Maide, 69th verse of the Surah Enfal and 114th
verse of the Surah Nahl are the relevant references in this regard. For instance, God shall
will in 168th verse of the Surah Bakara as following: “O ye people! Eat of what is on earth,
lawful and good; and do not follow the footsteps of the Satan, for he is to you an avowed
enemy”.
89
Halal and Islamic tourism
Islam which has an impact on all aspects of a Muslim’s daily life is also effective on their
perspectives related to the tourism and traveling. The term “halal” has a significant impact
on the traveling and tourism-related decisions of Muslims (especially for the conservative
ones) (Dinarstandard, 2012). During the tourism activities, Muslims wish for abiding by the
wills of God or by the matters not allowed by the Islamic rules. Therefore, the terms of halal
tourism, Islamic tourism or Muslim-friendly tourism are used as the reflections of these
wishes and desires in the tourism industry. In the studies carried out on Halal tourism, it
attracts attention that the terms “Islamic tourism, Halal tourism, Islamic travel, Religious
tourism, Muslim-friendly tourism” and “Sharia tourism” are substituted (Henderson, 2010;
Özdemir and Met, 2012; Battour et al., 2012; Carboni et al., 2014; Battour and Ismail, 2016; El-
Gohary, 2015; Bog
an et al., 2016; Shakona et al., 2015; Henderson, 2016; Razzaq et al., 2016;
Khan and Callanan, 2017; Wingett and Turnbull, 2017). Despite the fact that the outlines of
these terms cannot be determined exactly, the differences among them are attempted to be
explained in the next sections of the current study.
In Table I, the different definitions of halal tourism by different researchers are provided.
Nevertheless, the most important point in common in these definitions is that the activities
or the products are in compliance with Islamic rules. The halal tourism is defined by World
Travel Market (2007) as “a type of religious tourism that represents allowable activities
under the Islamic teachings in terms of behavior, dress, conduct, and diet”. What is
remarkable in this definition is that halal tourism is regarded as a type of religious tourism.
However, Bog
an et al. (2016) indicate that halal tourism should be evaluated approach rather
than a type of tourism. This approach of tourism covers the idea that all tourism types
should follow the Islamic principles and rules to be described as halal. In their definition,
Arpaci et al. (2015) mentioned that only accommodation needs to be in compliance with
Islamic principles. However, although accommodation is an integral part of tourism, tourism

Definitions of halal tourism References

A type of religious tourism that represents allowable activities under the Islamic World Travel
teachings in terms of behavior, dress, conduct and diet Market (2007)
The activities for meeting the “accommodation needs” in compliance with Islamic Arpaci et al.
rules and beliefs (2015, p. 186)
The main and only term to brand and describe tourism products and/or activities El-Gohary (2015,
that have full compliance with the rules and guidance of the Halal concept and p. 4)
Islamic Shari’ah
The provision of a tourism product and service that meets the needs of Muslim Mohsin et al.
travelers to facilitate worship and dietary requirement that conform to Islamic (2015, p. 2)
teachings Table I.
Any tourism object or action which is permissible according to Islamic teachings to Battour and Definitions of
use or engage by Muslims in tourism industry Ismail (2016), p. 2 halal tourism
JIMA is not just an activity of accommodation rather it contains many activities such as traveling,
10,1 entertainment, resting, participating leisure activities, experiencing local tastes. Therefore, it
should not a preferable approach to evaluate a rather broad concept with just one dimension.
Mohsin and his colleagues addressed worship and dietary requirements of Muslim travelers
in their definition. However, as Battour et al. (2010) and Battour et al. (2014) described
Islamic attributes of destinations consist of not only worship and halal food but also Islamic
90 entertainment, Islamic dress code and morality. Thus, their definition lacks of containing all
these dimensions. Although the definition of El-Gohary (2015) appears more comprehensive
than the other ones, it lacks the actor of tourism activity, tourists. Battour and Ismail’s (2016)
halal tourism definition closes this gap by indicating Muslims as actors in tourism industry.
Nevertheless, in recent years, hoteliers (e.g. Bera hotel in Alanya) in Turkey face demands
from non-Muslim tourists who desire to have different experiences.
As above-mentioned, various definitions of Islamic tourism (Battour et al. 2012; Battour
et al., 2014; Jafari and Scott, 2014) which are substituted by halal tourism do exist in
literature. However, these definitions in essence do not emphasize the difference between
Islamic tourism and halal tourism. In Table II, the definitions of Islamic tourism in literature
are provided. According to Din (1989):
Islamic concept of tourism has spiritual and social goal. The spiritual goal is to reinforce one’s
submission to the ways of God. The social goal which follows is to encourage and strengthen the
bond of silluturruhim (Muslim fraternity) among the ummah (Muslim community) (p. 552).
The spiritual goal is fulfilled by reading the verses mentioned by God in the book of
universe (Koran), remember and grovel to God for the order and balance in the universe. In
essence, one of the basic goals of Islamic tourism is the individuals’ contemplation of their
weaknesses and destituteness in the presence of God’s eternal power. Another goal, on the
other hand, is to put emphasis on the sense of brotherhood among Muslims. The visits to
friends and relatives are considered in this scope. In both goals, the ultimate purpose is to
win the consent of God. Although it is the reality underlying the Islamic tourism, the
definitions in place put emphasis on pleasure and hedonistic pursuits which are the
motivation factors of modern tourism (except for the definition of Din’s). Thus, these
definitions describe the halal tourism, as well.

an et al. (2016); Battour and Ismail (2016) emphasize that it is not appropriate to
Bog
substitute Islamic tourism and halal tourism with each other. Specifically, Bog
an et al. (2016)
indicate that the criterion of “Islamic motivation” mentioned in the definition of Islamic
tourism by Din (1989) is the main factor distinguishing these two concepts, whereas Battour
and Ismail (2016) and Battour (2018) indicate that the intention is the most important factor,
namely, only the activities undertaken with the purpose of gaining the consent of God can be

Definitions of islamic tourism References

The encouragement of tourist likely to meet the requirements of Shari’ah law. Jafari and Scott (2014,
Islamic tourism is essentially a new “touristic” interpretation of pilgrimage that p. 13, 9)
merges religious and leisure tourism
Any activity, event, experience or indulgence undertaken in a state of travel ITC, (2013, cited Carboni
that is accordance with Islam et al., 2014)
Tourism in accordance with Islam, involving people of the Muslim faith who Carboni et al. (2014, p. 2)
Table II. are interested in keeping with their personal religious habits whilst traveling
Definitions of The touristic activity undertaken by tourists with Islamic motivation in Din (1989)
Islamic tourism compliance with Islamic principles
regarded as “Islamic”. In addition, Wilson and Liu (2010) and Battour (2018) recommend Halal tourism
using the term of halal as a brand name. However Samori et al. (2016) are strongly disagree
to accept halal as a brand name. They stated “halal cannot be captured as a brand” (p. 131).
According to Battour (2018), “if the intention is not in accordance with Islamic teaching
(Sharia), then the traveling is not Islamic”. In terms of distinguishing the terms in question,
it is considered that it would be beneficial to review the definitions. In this regard, Battour
and Ismail (2016) define halal tourism as “any tourism object or action, which is permissible
according to Islamic teachings to use or engage by Muslims in tourism industry”. This 91
definition is accepted within the scope of the present study because it is not only discussed
in terms of the scope of these terms but also examined after putting forward the difference
between Islamic tourism and halal tourism. In this study, we define Islamic tourism as a
tourism type which has emerged as a result of individuals’ preferences to travel with the
purpose of gaining the consent of God. In this definition, we see Islamic tourism as a type of
tourism because the factors that motivate individuals to participate in tourism activity are
Islamic which depend on Koran and Sunnah. It is different from religious tourism, which
includes all the religions. Individuals who join Islamic tourism activities (e.g. reading the
verses mentioned by God in the book of universe (Koran) that is contemplation) will deserve
rewards from God (Battour, 2018).

Conceptual challenges about halal tourism

The verses of Koran – the holy scripture for Muslims – in which God motives the
individuals to travel are included in the academic studies carried out on the halal tourism
and Islamic tourism (Din, 1989; Timothy and Iverson, 2006; Zamani-Farahani and
Henderson, 2010; Carboni et al.2014; Jafari and Scott, 2014; Shakona et al., 2015). However, it
is of quite importance to ask this question: Are the real factors in Koran that motivate the
individuals for travel composed of the religious principles or purposes such as resting and
entertaining? The answer of this question requires the review of halal tourism from a
holistic perspective and indicates the difference between Islamic tourism and halal tourism.
By examining the meanings of the verses, it can be observed that the main motivational
factor for travel is that individuals have to understand what happened to others who denied
the verses of God, and so, they have to learn from others’ mistakes. For instance, God shall
will in Koran “There have been examples that have passed away before you: Travel through
_
the earth, and see what was the end of those who rejected Truth” (Al-i Imran: 137); “For We
assuredly sent amongst every People a Messengers, (with the Command), ‘Serve Allah, and
eschew Evil’: of the People were some whom Allah guided, and some on whom error became
inevitably (established). So travel through the earth, and see what was the end of those who
denied (the Truth)” (Nahl: 36); “Say: Travel through the earth and see how Allah did
originate creation; so will Allah produce a later creation: for Allah has power over all things”
(Ankebut: 20). Therefore, the main motivation here is neither the entertainment nor rest. On
the contrary, it is the contemplation, thinking and understanding of the eternal power of
God. It should be ensured that the touristic activities are offered in compliance with Islamic
rules (Islamic tourism) rather than motivating people for modern touristic activities and
gaining more money through associating the touristic activities with Islamic resources
(Koran, the Prophet’s sayings). What are the motivational factors for Islamic tourism? The
motivational factors are indicated by Din (1989), Timothy and Iverson (2006), Jafari and
Scott (2014) as following: praying (Pilgrimage and Umrah), realizing how weak human
beings are in the face of the eternal power of God, visiting the friends and relatives which is
called as “silaturahim” in Islam, commerce, reading the verses of Koran and the
contemplation. Therefore, only the touristic activities undertaken with these motivations
JIMA can be regarded as Islamic tourism. Nevertheless, it can be understood from the practices in
10,1 the sector that the activities, which are organized within the scope of Islamic tourism or
halal tourism, are the efforts to Islamicize the modern touristic activities or to render them
halal.

Practical challenges about halal tourism

92 There is no common approach as to how to call the hotel businesses offering product and
services in compliance with Islamic principles. The hotels operating in this field are named
as Islamic hotels, Shari’ah-compliant hotels and halal hotels (Rosenberg and Choufany,
2009; Saad et al., 2014; Zulkharnain and Jamal, 2012; Arpaci et al., 2015). The number of the
hotels with halal tourism concept has been increasing both in Islamic countries and Western
countries (Battour and Ismail, 2016; Bog
an et al., 2016; Pamukçu and Sarııs ık, 2017).
However, it is seen that the family oriented hotels, where the only prohibition is the
consumption and sale of alcohol, market themselves as Islamic or halal hotel as a result of
the fact that global standards do not exist for the hotels with the halal concept. Rather than
the dissatisfaction that the tourists who are too sensitive about Islamic principles experience
during their accommodation in the hotels claiming themselves as Islamic or halal hotel, they
would have such an impression that these kinds of hotels misuse the religious values, and
this would negatively affect the image of other hotels that try to duly perform their jobs (El-
Gohary, 2015). Therefore, in terms of the order of priority for halal tourism, it is considered
that the first step to be taken is to set the standards for hotel businesses with halal concept,
as stated by Khan and Callanan (2017) as well.
Furthermore, Battour et al. (2011) emphasize that the market composed of Muslims should
not be considered as a single homogenous market because the lifestyles of Muslims and the
way how they interpret Islam can be quite different. For instance, some Muslims take it
seriously to follow the rules for veiling whereas others do not. Therefore, it is highly possible
that the expectations of the individuals differ to what extent they adopt conservatism (Battour
et al., 2011).
There exist certain categorizations in the literature that are related to hotel businesses
with the halal concept. Saad et al. (2014, p. 1) define the halal hotels as “the businesses which
offer Islamic services to customers in compliance with Shariah rules”. However, the number
of hotels offering their products and services exactly in compliance with all Shari’ah rules is
limited. For this reason, Saad et al. (2014) categorize these hotels under three groups. The
hotels where only the alcohol consumption is prohibited are specified as “Dry” hotels; those
which provide halal food, praying places, Koran and praying mat in the rooms, separate
services for men and women are specified as partially halal hotels, and those which follow
the Shari’ah rules for all facilities ranging from the design of the hotel to the finance, in
addition to the ones mentioned above, are specified as halal hotels. It is projected that the
hotels with Islamic tourism or halal tourism concepts draw tourists from the Gulf countries.
However, in Turkey, when the customer profiles in these hotels are examined, it is seen that
the most of the customers are composed of domestic tourists. As it is taken into notice that
Turkey has a secular government system, it is considered that Islam-based touristic
expectations of tourists coming from the countries ruled with the Shari’ah system could be
quite different. For instance, the principles of “separate floors for each gender” and “Islamic
rules-compliant clothing of the guests” laid down by Henderson (2010) are able to meet
through different expectation levels in different countries (those having a Shari’ah system or
a secular system). At this point, it would be more appropriate to set the country-based
standards instead of determining the global hospitality standards.
 El-Gohary (2015) who discusses to what extent the halal tourism is halal recommends Halal tourism
specifying as Muslim-friendly the hotels that do not follow the Islamic rules and principles
exactly. According to him, it is observed that tourism facilities, especially in the Western
countries, and sometimes, even in Turkey and Egypt, do not/cannot offer their services
exactly in compliance with Islamic principles. Thus, it is obvious that it is a significant
problem for businesses to promote and market themselves within the scope of halal tourism.
Unless it is revealed whether the products and services are in compliance with Islamic 93
principles in a holistic way, it is problematic to specify these businesses as halal. Moreover,
in recent years there have been many hotels that change their concepts into halal in Turkey,
especially in Alanya region. However, these attempts require some modifications in the hotel
infrastructure such as construction of separate prayer rooms, swimming pools and
gymnasium for men and women, making interior design and creating ambiance that reflect
Islamic cultural values. It also requires training employees on how to provide high quality
services to these sensitive guests. One of most effective way to fulfill these conditions is to
have halal certification that reassures Muslim guests about hotel’s adherence to Islamic
teachings during their stay at hotel (Mohsin et al., 2015).

Conclusion
In the present study, the definitions of and the discussions on the terms “halal tourism and
Islamic tourism and the halal hotel” which are linked to these terms are examined. In the
definitions of Islamic tourism and halal tourism, it is seen that the distinguishing points of
the terms are neglected (except Battour and Ismail, 2016; Battour, 2018). Thus, it is
considered that the definitions of Islamic tourism in literature refer to halal tourism in
essence. However, the most distinguishing points for these terms are the travel purpose and
whether the motivation factor for the travel is Islamic or not. Namely, the travels set out for
the purpose of gaining the consent or content of God can be considered within the scope of
Islamic tourism. Therefore, Islamic tourism is defined in this study as “a tourism type which
has emerged as a result of individuals’ preferences to travel with the purpose of gaining the
consent of God”.
The misunderstanding of the term or the possible practical challenges and mistakes
might cause both consumers and Islamic population and business owners to suffer. In
general, the trips based on Islamic principles are observed in Islamic tourism, whereas halal
tourism focuses on the compliance of the touristic activities, products and services with the
Islamic rules and principles. The terms of halal tourism and halal hotels which have become
common across the world especially during the past decade have still been discussed. The
important thing is to find the appropriate terms and practices which have common outlines.
For instance, some hotels call themselves as “sharia-compliant hotels”, while others “halal
hotels” which is not meaningful. This is because the term “halal” means permissible to
Islamic teachings (Sharia), which in turn gives the same meaning (Mohsin et al., 2015;
Battour, 2018). We offer to call these hotels as “halal hotels”. Halal hotels and other hotels
that provide services to non-Muslims are sometimes located in same destination even same
street, particularly in Turkey. To meet expectations of both parties can cause some
problems. It will be problematic for a faith Muslim tourist to see a woman wearing bikini in
the street or in the bazaars that can cause dissatisfaction from destination and reduced
revisit intention, although the hotel provides high quality service. To encounter a situation
that damages religious sensitiveness could create more disruptive effects than some service
failures. Therefore, destination management organizations should behave proactively to
these situations. One of solutions is that halal hotels should inform their Muslim guests
JIMA about the location and surroundings before arriving at hotel or the location of halal hotels
10,1 could be different from the other hotels; however, that is less applicable.
To conclude, it is required to find a term on which the researchers studying on the
subject could reach a consensus, expand the scope and ensure that this widely accepted
term is globally used. The businesses should be guided by the standards to be set by the
authorized institutions and organizations in the countries heavily populated by Muslims.
94 In addition, it is a necessity for businesses operating in the tourism sector to examine and
make use of this term not as a marketing strategy but to develop practices and
regulations for avoiding the unjust treatment to consumers. For future researchers, it is
time to conduct more empirical studies that can include Muslim tourists’ perceived value
and its outcomes studied by Isa et al. (2018), Eid (2015). The results of those studies would
provide some beneficial directions to practitioners. Besides, although all the waste is
prohibited (haram) in Islam, there have been many hotels that provide all-inclusive
services that cause more food and water waste. Therefore, it is time to examine Muslim
guests’ perceptions of environmental and social responsibility practices of their staying
hotels and their reactions to these practices. Kucukusta et al’s. (2013) study can provide
some initial directions to the researchers.

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Corresponding author
Erhan Bogan can be contacted at: erhanbogan@sakarya.edu.tr

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