College of Business and Finance

Postgraduate Council (PGC)

MBA Program

Clean and conservation tourism management: an entrepreneurial

approach to sustainable development

By

Student Name: XXXX XXXXXXXX

Student ID: XXXXXX

A research proposal in partial fulfillment of the requirements for the Master of Business
Administration, College of Business and Finance, Ahlia University

Manama, Kingdom of Bahrain

November 2023

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 TABLE OF CONTENT
# SUBJECT PAGE
1 CHAPTER 1: INTRODUCTION 3
1.1 Research Problem 4
1.2 Research Objectives 4
1.3 Research Questions 4
1.4 The Purpose of the Study 4
2 CHAPTER 2: LITERATURE REVIEW 5
2.1 Introduction 5
2.1.1 Conservation Management 5
2.1.2 Sustainability in Tourism Management 6
2.1.3 Tourism in Gulf Countries 7
2.2 Previous Studies 8
2.3 Conclusion 12
3 CHAPTER 3: RESEARCH METHODOLOGY 16
3.1 Conceptual Model 16
3.2 Research Hypothesis 16
3.3 Research Design 16
3.4 Data Types and Sources 17
3.5 Data Collection 17
3.6 Data Analysis 17
CHAPTER 4: RESULTS 19
4.1 Validity Test 19
4.2 Reliability Test 20
4.3 Descriptive Analysis 20
4.4 Classical Assumption 21
4.5 Hypothesis Testins 23
CHAPTER 5: CONCLUSIONS 29
5.1 Interpterion 29
5.2 Islam’s Perspective on Environmental Sustainability 34

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 CHAPTER ONE:

INTRODUCTION

1. NTRODUCTION
Tourism considers as one of the most important business types for both the public and
private sectors because it generates around5% of the worldwide GDP and provides more than
200 million job opportunities. It can also aid in the management of protected and conservation
areas by providing a market-based alternative for the growing number of discriminating
tourists looking to find, understand, and enjoy nature. (Paul F. J. Eagles, 2022) Tourism can
help to safeguard natural resources because local citizens recognize the worth of their asset
and wish to maintain it.
Simultaneously, our worldwide of living species is under jeopardy like never before,
since the protected areas that house so much of our biodiversity are under strain from
irresponsible development. (Dalia Perkumienė, 2020) Given the possibility of damage and
destruction to this rare natural resource, the precautionary approaches compels us to be
especially vigilant about tourism in protected regions.
Clean and conservation Tourism management is becoming increasingly crucial as the
number of tourists grows, and their distribution is frequently concentrated in major tourism
attractions in environmentally fragile areas. Many international programs, on the other hand,
had been developed to support tourism management, such as The United Nations
Environment Program (UNEP) has been actively supporting protected area managers for over
a decade, working with WTO, UNESCO, and IUCN, through technical assistance to key
stakeholders, and capacity building in projects and publications. (EllesMelenhorst, 2013).
To ensure that tourism follows a truly sustainable path, taking an entrepreneurial
approach to the environment, and that it contributes to the sustainable management of
protected areas, whether public or private, enhanced cooperation and concrete partnerships
will be required among the tourism industry, governments at all levels, local communities,
protected area managers and planners, and the tourists themselves. This study will try to
describe how this can be done, and why it should be done.

Key words: Tourism Management, Conservation, Religious tourism, Environmental

Management, Sustainable Development.

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1.1 The research problem:
The saving and conserving the environment of the truism places can be one of the
biggest challenges that facing the stakeholders for the truism in a country, and can be
considered as a critical issue for the workers to make an effective balance during the tourists
visits to any place. the tourism management should have the tools and plans to keep the
environment safe and clean, and on the other hand they should be aware that the sustainable
development is something mandatory for those places, especially when we take about holy
places and religious truism, when people come for praying and their numbers are increasing
by time, so the management should balance between conserving the places and developing
them in a sustainable way. The problem of this study leads the researcher to examine the
impact of the clean and conservation tourism management as one of the sustainable
development's approaches.
1.2 Research objectives:

1- To investigate the effect of clean and conservation tourism management as one of the
sustainable development approaches.

2- To test the impact clean and conservation tourism management as one of the sustainable
development approaches.

1.3 The research questions:

1- What is the effect of clean and conservation tourism management as one of the sustainable
development approaches?

2- What is the Impact of clean and conservation tourism management as one of the sustainable
development approaches?

1.4 The purpose of the study:

The scope of this research will focus on clean and conservation tourism management
effect as one of the sustainable development approaches. As well as the policies adopted by
organizations and government in order to enhance the conservation of the tourists' places.

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 CHAPTER TWO:
LITERATURE REVIEW

2. Introduction:
In recent years, the aesthetic value of natural landscapes has become a research
hotspot in ecology, geography, landscape architecture, and other disciplines (Zhang, 2022).
Aesthetics has long been the focus of philosophers (Rizzoli, 2012) and is defined as “the
science of sensory knowledge directed toward beauty” (Baumgarten, 2017). In the 19th and
20th centuries, scholars gradually combined aesthetics with the natural experience of the
masses and believed that aesthetic value was related to the choice of tourism and protected
places (Carlson, 2018). Aesthetic value appears and prevails in the fields of the natural
environment with the belief that a comprehensive knowledge of geology, ecology, and other
comprehensive disciplines reveals the natural beauty of the environment (Eaton, 2018).
Aesthetics has become the driving force behind the protection of the natural environment, and
scholars have paid attention to the sensory response of the interaction between people and
landscapes.
2.1.1.Conservation Management:
The importance of conserving nature has become acknowledged in the context of
sustainable development (UNESCO, 2021). A decline in the quality of the aesthetic value of
natural landscapes can reduce human well-being (Ghermandi, 2021). Incorporating the
identification and conservation of the aesthetic value of natural landscapes into the
conservation management objectives related parties will not only maximize the contribution
of aesthetic value to human society but also enhance the conservation and sustainable
development of the ecological environment (Brady, 2019).
Because of the uniqueness, fragility, and complexity of the ecological environment of
World Heritage (He, G.; Zhao, 2021), it is necessary to identify the aesthetic value carriers
and their characteristics, research and explore the conservation based on value identification,
and clarify the boundaries of aesthetic value conservation and utilization to achieve the
sustainable conservation and development. It is very important to combine with the
theoretical topic, the some of the World Heritage site especially holly sites, with high
aesthetic value and obvious tourism benefits.
Since the nature conservation became essential in the development of tourism
industries in various countries or regions, especially in developing countries, outstanding
aesthetic value is an important driving force for their transformation into economic benefits
(Liu, J. 2018). Through heritage tourism, aesthetic practice of heritage sites can be enhanced,
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and the aesthetic value of heritage resources can be promoted and protected. As a result, the
explicit aesthetic value protection needs to be explored and studied to achieve sustainable
conservation and tourism development.
2.1.2.Sustainability in Tourism Management:
For most Meddle Eastern and specially gulf countries tourism providers today,
embedding sustainability into all aspects of their business has become common practice.
Before COVID-19, sustainable tourism was becoming increasingly important to the travelling
public. Climate change leading to soaring temperatures, wildfires, floods, and other extreme
weather events is now widely accepted to be a direct result of human behavior. Countries,
governments and citizens are urgently seeking to reduce carbon emissions, which impacts
every industry in the world, including tourism. (Liu, J. 2018).
Despite the challenges, large-scale leisure travel is still highly likely to resume once
the pandemic subsides. New routines and shifting personal priorities because of COVID-19
has led to consumers reconsidering what is important to them, and the health of the planet is
attracting global attention. As a result, the traveler mindset is stimulating changed travel
behavior as tourists are keen to minimize the negative effect of their travel while making a
positive contribution to the destinations and communities they visit. (He, G.; Zhao, 2021).
2.1.2.1. What does this changed tourist behavior mean in practice?
- Choosing greener forms of transport, such as the train.
- Reducing the number of long-haul trips but staying longer.
- Contributing to carbon offsetting schemes or other community development
schemes to offset their carbon footprint.
- Choosing low impact activities that are less harmful to the planet, such as outdoor
sports like walking, hiking and cycling, rural tourism, wildlife watching, non-
motorized water sports and cultural activities.
- Choosing service providers, such as inbound and local operators and
accommodation providers, that are committed to responsible and sustainable
tourism practices across their business.
- Upon arriving at a destination, staying longer, staying local.
- Engaging more fully with local communities through community-based tourism
activities, staying locally rather than in large, generic hotels, eating local food.
- Learning about Islamic and Arabic cultures through immersive experiences such
as food, festivals, cultural events, homestays, meeting local people. (He, G.;
Zhao, 2021).
Gulf tourism companies are required to implement sustainability into their businesses
under the Global Green Deal legislation in order to meet the commitment to reduce carbon
emissions to net zero by 2050. Given that travelers are also increasingly keen to embrace
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sustainability, local tour operators and other tourism SMEs can improve their competitive
position by investing to embed sustainability in their businesses. (Liu, J. 2018).
For local tour operators that can meet these challenges, there are good opportunities
to help save the planet and bring benefit to local communities while providing meaningful
and authentic experiences to the growing number of responsible travelers. (He, G.; Zhao,
2021).
2.1.2.2. What is sustainable tourism?
Sustainable tourism is defined formally by the UN Environment Program and the UN
World Tourism Organisation as, “tourism that takes full account of its current and future
economic, social and environmental impacts, addressing the needs of visitors, the industry
and host communities”. (UNEP Report, 2022).
Sustainability in tourism is strongly connected to the United Nations Sustainable
Development Goals (SDGs), developed by the UN as a call to action to promote global
prosperity while protecting the planet. Tourism is recognized as a key sector in the challenge
to meet the 17 SDGs. (SDGs Report, 2023).
2.1.3.Tourism in gulf countries:
Some of the GCC countries. The wealthy hydrocarbon exporters of the GCC
countries are eager to diversify their economies by moving away from reliance on the export
of hydrocarbon as their only source of revenue. Population growth, the failure of the oil and
gas industry to create jobs, political instability in the region, and oil price fluctuations are
some of the factors that make economic diversification an urgent issue (Ewers, 2015).
The GCC countries have only two options: either diversify their economies to achieve
sustainable economic development and growth, or maintain the existing situation as is with
little modification (Hvidt, 2031). Hence, real and tangible initiatives exist that serve as
indicators of the sincere efforts of these countries to diversify their economies, such as in
financial investments, Sovereign Wealth Funds (SWF), aviation, logistic zones, transport,
knowledge- based sectors, and tourism (AL Omari, 2019). However, the industry has
encountered various challenges in the context of the GCC region because of the
distinctiveness of the political and socioeconomic structures of the GCC countries in terms of
the rentierism system. The rentierism system is the governing system in the GCC countries in
which relations between the rulers and the citizens are regulated by the distribution of the rent
of hydrocarbon as largesse in exchange for political alignment (Hanieh, 2011). Although the
urgency for economic diversification of their economies has inspired a trend, that trend has
not yet become the norm (Stephenson, 2017).
Tourism, as one of these initiatives, is defined as the-commodification of the
experiences of a place (Hazbun, 2008). In other words, tourism provides revenue from the
marketization of the experiences of a place. Why are some of these GCC countries attracted

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to the tourism industry? How have some of them made tourism an economic diversification
priority? To what extent are current tourism projects considered sustainable? What are the
challenges facing the tourism industry in these countries? Providing answers to these research
questions requires a thorough examination of the socioeconomic context shaping and
influencing the emergence of tourism as a beneficial industry in some of the GCC countries,
as substantial indicators reflect large-scale growth of the tourism industry in terms of revenue
and economic opportunities in the region.
This study will present an examination of the Clean and conservation tourism
management of the tourism industry in some of the GCC countries as a potentially viable and
profitable economic diversification alternative based on three fundamental assumptions. The
first assumption is that these countries are characterized by a common political and
socioeconomic system (rentierism) in addition to the factors of a common language, religion,
geography, and culture. Second, these countries heavily on the export of hydrocarbon as their
main source of revenue; meanwhile, economic diversification has been viewed as an urgent
necessity in order to reduce their susceptibility to hydrocarbon price fluctuations. Third,
because of the competition between these countries related to tourism, the tourism industry in
this region faces many challenges. According to these assumptions, this paper is organized as
follows: the first section presents an investigation into the main factors encouraging some of
the GCC countries to select tourism as a preferred economic diversification mechanism. In
the second section, theoretical approaches to analyzing the political economy of the GCC
countries’ tourism strategies are explored. The third section highlights the differences
between the tourism opportunities in Oman and those in the UAE via a comparative case
study. Those two countries are chosen because of their persistence and familiarity with the
tourism industry compared with the rest of the GCC countries. In addition, their experiences
can be applied to other GCC countries. The fourth section examines the structural barriers and
challenges facing

2.2 Previous Studies:

Hilal, 2020: Tourism in the Gulf Cooperation Council Countries as a Priority for
Economic Prospects and Diversification: This paper presents an examination of the
emergence of the tourism industry in some of the Gulf Cooperation Council (GCC) countries
(limited to the United Arab Emirates (UAE) and Oman) as a potentially viable and profitable
economic diversification alternative. Indeed, the tourism industry is a growing economic
sector in some of the GCC countries, with different trends, specializations, comparative
advantages, and comparative competitions. However, the industry has encountered various
challenges in the context of the GCC region because of the distinctiveness of the political and
socioeconomic structures of the GCC countries in terms of the rentierism system. How are
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most of these GCC countries succeeding in making tourism a viable and prioritized economic
policy? Why are some of these GCC countries attracted to the tourism industry? How have
some of them made tourism an economic diversification priority? To what extent are current
tourism projects considered sustainable? What are the challenges facing the tourism industry
in some of these countries? Providing answers to these research questions requires a thorough
examination of the socioeconomic context shaping and influencing the emergence of tourism
as a beneficial industry in the context of some of the GCC countries.

Hamarneh, Stephenson, 2019: International Tourism Development in the GCC Countries:

Opportunities and Challenges: In addition to more traditional forms of travel (e.g., Islamic
travel and desert tourism explorations), GCC countries are attracting new forms of tourism
based on leisure, recreation, business, retail and sports. The growth of the international
tourism sector in GCC countries is embedded in the general strategy of economic
diversification, which is especially pertinent for those countries experiencing oil depletion or
indeed thinking seriously about ways to economically develop the economy. International
tourism provides opportunities for the economic diversification of modern GCC nations, as
well as ways to help elevate a sense of national identity and nationhood. The workshop will
also attempt to look at how forms of modernism, ultra-modernism and traditionalism coexist
in GGC countries, and how these social components are transformed through tourism.
Moreover, the intention is to further examine both ‘global’ and ‘global’ forms of tourism
development, and how they are interpreted through tourism development in specific GCC
states. One central focus is also to significantly discuss the diversities and similarities
between GCC states in relation to tourism development issues and tourism industry
complexities.

Mustafa, 2010: Tourism and Globalization in the Arab World : Living in a small
village called the "world" where differences among nations are eroding is a reality that can
not be denied or ignored. The 'Globalization' as a phenomenon has been seen in most aspects
of our life; the tremendous economic integration witnessed worldwide, the revolution of
technology, the extensive usage of means of communication and transportation, the increasing
opportunities for communities and nations across the borders to interact with each others, and
many other aspects are now transforming our world into a small village where cultural
differences are eroding. This paper is discussing the relationship between globalization and
tourism in regard to the impact caused by them, and more specifically in Arab countries
(Middle East and North Africa regions). The main finding of this paper is that economic
benefits of tourism supported by aspects of globalization, were basically the focus of Arab
countries, less consideration was given to environmental and socio-cultural impacts caused by
tourism due to the pace of development as well as low standard of living for locals in these
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countries; such finding initiates the need to conduct a more sustainable planning and
development for tourism.

Niedziółka, 2018: Sustainable Tourism Development: The article presents the main
ideas of sustainable tourism – new form of tourism promoted by authorities, environmental
and social institutions and international organizations. It implies taking into account
economic, environmental, and socio-cultural aspect by planning and management of tourism.
The article presents historical background of the idea of sustainability and main international
events concerning this topic. The author highlights negative effects of tourism that can be
prevented by applying the principles of sustainable development.

Szkola, 2012: Sustainable Tourism Development: The article presents the main ideas of
sustainable tourism - new form of tourism promoted by authorities, environmental and social
institutions and international organizations. It implies taking into account economic,
environmental, and socio-cultural aspect by planning and management of tourism. The article
presents historical background of the idea of sustainability and main international events
concerning this topic. The author highlights negative effects of tourism that can be prevented
by applying the principles of sustainable development.

Perkumienė, 2020: The Right to A Clean Environment: Considering Green Logistics and
Sustainable Tourism: The globalization process has yielded various undesirable
consequences for the environment and society, including increased environmental pollution,
climate change and the exhaustion and destruction of resources. The influence of these
processes makes it difficult to guarantee citizens’ rights to a clean environment, and the
implementation of this right requires complex solutions. The aim of this integrative review
article is to discuss the right to a clean environment, as it relates to green logistics and
sustainable tourism, by analyzing various scientific and legal sources. Rethinking the possible
solutions of green logistics for sustainable tourism, such as tourism mobilities, bicycle
tourism, the co-creation of smart velomobiles, walkability, and others, can help us also
rethink how to balance, respect, protect, and enforce human rights in the present-day context
of climate change challenges. The integrative review analysis shows the importance of
seeking a balance between the context (the right to a clean environment), the challenge
(climate change), and the solutions (green logistics solutions for sustainable tourism).

Dolnicar, 2020: Designing for more environmentally friendly tourism : The

environmental (un)sustainability of the tourism industry has been debated for many decades.
This debate generated ample empirical evidence of the environmental damage caused by
tourism-related human activity. It is underpinned, however, by a passive position: one of
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largely accepting the tourism industry as it is, and lamenting its negative consequences. An
alternative, more active approach, is to deliberately design for environmental sustainability.
This article provides examples of how the tourism industry can drive a reduction of
environmental damage by actively designing brand-owned touchpoints in a way that entice
tourists to behave more environmentally friendly. The article concludes with an overview of
promising design approaches and a framework to guide the future design of more
environmentally friendly tourism services.

Ladki, 2020: The Rise of a New Tourism Dawn in the Middle East: This paper reports
about the transformational changes that are taking place in the Middle East travel and tourism
industries. Though some Middle Eastern countries are no longer dependent on religious
tourism as their main driver; across the region, new diversified tourism portfolios are being
developed. This paper reports about the Kingdom of Saudi Arabia’s (KSA) existing and new
tourism products, introduces the tourism offerings of selected neighboring Middle Eastern
countries and identifies the challenges confronting the Middle East travel and tourism
industries.

Jafari & Scott, 2018: Muslim World and Its Tourisms: The study of tourism in the Muslim
world can be about religious topics such as hajj and pilgrimage, but it actually means and
involves much more. Because religious life and secular life in Islam are closely intertwined,
study of its tourism is also partly about its worldview and culture as well as a means of
reflecting on Western concepts of travel and hedonistic tourism. This review article
introduces selected aspects of Islam to non-Muslims and reviews the tourism literature to
identify themes and areas for further research. In addition to scholarly goals, an understanding
of the patterns and requirements of the growing numbers of Muslim travelers is of practical
importance for the tourism industry. Significantly, the Muslim world provides opportunities
for studying differences in policy and development decisions that can offer new insights and
inform tourism by providing alternative perspectives.

Assaf, 2000: Economic Assessment of Tourism in the Arab Middle East Region: Tourism
services in Middle East countries has emerged as an enormous branch of industry and direct
and indirect employment opportunities it provides millions of people. In this view, this study
focuses on investigating, provide and compare data and forecasts to assess travel & tourism's
contribution to the countries of Middle East national economic activities. This includes the
number of jobs and Gross Domestic Product (GDP) created by the travel & tourism industry
in Middle East countries, both directly and in total, and measured as a percentage contribution
of total economy employment and GDP. The data collected from World Travel & Tourism
Council WTTC / Oxford Economics. The World Travel & Tourism Council WTTC / Oxford

11
Economics report 2013 tried to capture the direct, indirect, and induced impacts of tourism
services.

2.3 Conclusion:

tourism in the Muslim world highlights a stimulating and vibrant range of studies in this
relatively untapped theoretical field and its practical domains. It reveals that this is a topic of
academic and practical interest, and one where there is a ‘‘critical mass’’ of authors and
papers and suggests that there is an opportunity for further joint scholarly activity. Its
coverage also provides readers with insight into the nature of Islam and discusses the growth
of tourism as an economic activity in many Muslim societies which are grappling with
policies and plans to manage this growth, balancing economic benefits, and the social impacts
of tourism development. There is significant variation across countries in the influence of the
values and beliefs of Islam, and in their implementation in tourism policies and planning,
indicating the practical value of the study of the topic, and further signaling a fruitful area for
comparative research. One central theme that has emerged in this review article is that the
trajectory of tourism development in some Islamic countries (Iran and Saudi Arabia) has not
followed the pattern found in other countries and described by Butler’s (1980) lifecycle
model. Instead, and particularly in Saudi Arabia, planning for tourism has taken a different
and proactive strategy that encourages tourism by Muslims from neighboring and nearby
countries. The same approach, this time using cultural similarities, has also been observed in
some regions of 20 Western China, whereby peoples from Korea and Japan are preferred as
tourists. While geographical proximity may be a factor in travel to neighboring countries
(typically there a great deal of traffic across shared borders), so too must cultural and
religious similarities (Fourie & Santana-Gallego, 2013). The encouragement of tourists likely
to meet the requirements of Shari’a law is termed "Islamic tourism", a strategy for the
development of tourism in a manner that minimizes its sociocultural impacts and which is
consistent with principles of sustainability. A number of studies have highlighted the need for
responsible development where the tourist engages with the local community and is respectful
of the values of the host in their behavior (Harrison & Husbands, 1996; Spenceley, 2008). In
essence, this is what Islamic tourism seeks to encourage. However, its implementation in
practice raises questions about the use of alcohol during leisure activities, wearing a bikini at
the beach, and how these impact the decision- making process for a holiday. If tourists from
countries used to freedom of action in their holidays are not likely to travel to a destination
that practices Islamic tourism, then why should they be respectful in non-Islamic
destinations? Is it that tourists will practice responsible tourism only if they share the same
beliefs (Muslim, Christian, Judaism, etc.) as the local community? Consideration of such
issues as the influence of Islam on tourism development also encourages reflection on the
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existing patterns and activities taken for granted in many traditional destinations. One of the
fundamental issues in a globalizing world is how different religious and cultural values are
accommodated. The tensions inherent in different belief systems may be more likely to be
addressed by travel to destinations where the populations hold different religious values, and
that they may serve as important contexts within which to examine “accommodation” of
different values. Unfortunately, the literature also provides some evidence that such
accommodations may be difficult and instead Islamophobia may be more likely. Thus,
examination of tourism in the Muslim world provides a useful perspective with which to view
the discourses of “conventional tourism”. A number of scholars have noted the need to
examine the discourses of tourism (Bramwell, 2006; Burns, 2008; Hollinshead & Jamal,
2001). Similarly, by examining the intersection between tourism and the Muslim world, one
may also find a sharper focus on the relationship of traditional values and tourism discourses.
21 In these and other respects, this article indicates areas for further research within the
intersection of Islam and tourism. One issue that arises from this review is the relationship
between tourism and religious tolerance (or intolerance). Is tourism embedded and viewed in
Western norms and standards? Can tourism highlight these assumptions so as to be a positive
force for bilateral understanding? Perhaps the tourism industry and practices can positively
influence the minds of Western tourists to reduce Islamophobia. One existing study in this
area is the impact of religious tolerance on hotel employees (Huntley & Barnes-Reid, 2003).
Related topics that merit attention include the effect of the perceived tolerance of the Western
host communities on Muslim tourist satisfaction. Similarly, one may ask how “Islamic”
tourism developments/operations can also cater to the Western tourists? Would such a
mixture help or hinder tourism development of a Muslim country eager to increase its
international arrivals? Malaysia and Turkey have become two of the top 10 tourism
destinations in the world. Can or should other heritage/attraction rich Muslim countries also
follow similar tourism development models? One result of the study of tourism in the Muslim
World is to note that discussion of tourism is oriented to Western values. The development of
tourism in the Muslim world is often subject to actions derived from a set of beliefs and
principles that are different from those found in many other destinations, and hence provide a
contrast to that of mainstream tourism. This review article has also shown that many values
and beliefs important for tourism, such as those relating to ‘nature’, the role of women, issues
of development, and so on, are embedded in religious and cultural discourse and contrasting
the Islamic meanings of these terms may provide insight. Similarly, one central issue is the
notion of “hospitality” (Lashley, 2008) which may have a different meaning in the Muslim
world and elsewhere. Sustainability of destinations requires points of uniqueness and
hospitality may be a way to present the ethnic, social, and cultural differences of the host
society to tourists (Stephenson & AliKnight, 2010; Stephenson et al., 2010). Tourism

13
operators also need to educate their staff on cross-cultural communication to allow them to
serve Muslim tourists appropriately. A related issue for reflection is that in Western countries,
there is a division of life into secular and religious components but that this division in
increasingly blurred. Today, sociologists seek to transfer ideas such as pilgrimage, liminality,
and the scared/profane from religion into the non-religious world. For example, Graburn asks
“If tourism has the quality of a leisure ritual that takes place outside of everyday life and
involves travel, is it not identical to pilgrimage?” (1983, p. 15). It is of important to study how
a non-Western view of such issues is needed 22 (Higgins-Desbiolles, 2006) and the holistic
worldview the Islam presents can provide a useful model. Conversely, religiosity has been
discussed as a multidimensional concept with distinctions in the way religion may be
expressed, as well as the degree of intensity. A study by Hassan (2007) found significant
differences on these dimensions across Muslim countries which suggests that the acceptability
and practice of tourism may also vary and suggesting incorporation into studies of community
attitude to tourism. It would appear there are opportunities, for example, for innovative
tourism products that combine traditional pilgrimage and religious experiences with other
activities, such as those related to culture and natural heritage resources. Given the differences
in tourist motivations and behavior noted for the Muslim tourist, there are opportunities for
further research in such countries as China, Iran, Jordan, and Saudi Arabia regarding non-
religious related tourism. One area of potential is in visiting of shrines (Bhardwaj, 1998),
while various mosques and historical sites are also being redeveloped. At the same time, one
should be cognizant that such a development can cause conflict between believers and non-
believers. Tourism governance and policymaking issues in tourism continue to receive
increasing attention (Fayos-Sola, Silva, & Jafari, 2012). It is important to compare Islamic
touristic policy in various countries with the intent of evaluating their effects on tourism
development and the local community (Heydari Chianeh & Rezatab-Azgomi, 2012). Studies
may examine characteristics of demand and supply of halal food for Muslims, or the
availability of alcohol for non-Muslims on destination choice. A number of scholars have
called for studies on the difference between genders in terms of challenges, feelings, and
impacts from experiences as diverse as pilgrimage and shopping in the Muslim world.
Academic interest in experiences is increasing (Cohen, 1979; Panosso Netto & Gaeta, 2011;
Sharpley & Stone, 2011; Uriely, 2005) and the core notions of religion are spiritual and
emotional, suggesting opportunities for study in pilgrimage and to holy places. There would
also be an opportunity for the study of the development of tourism training and education,
including their curricula, in Muslim countries. What similarities and difference may guide the
Muslim education and training in this field? Most of the works cited in this review article are
in the English language and it would be important to know more about the development of
thinking on the subject as reported by researchers from Muslim countries writing in their own

14
languages. The references are drawn largely from the tourism literature which is fitting, but it
is necessary to know more about 23 works by academics from other disciplines. Together,
these bodies of knowledge may guide questions regarding the simultaneous roles that
globalization and glocalization play in the future development and operation of tourism in the
Muslim world and these as influenced and influencing factors in modifying global tourism in
general. In sum, this article provides an illumination of Islam and its relation to and effects on
tourism as an individual belief and as a source of socioeconomic development. The effect of
tourism on Muslims as both hosts and guests should be pushed to the center stage. But it is
important to keep in mind that “Islam is not just a religion and certainly not just a
fundamentalist political movement. It is a culture or civilization, a way of life that varies from
one Muslim country to another but is spirited by a common core” (Mazrui, 1997, p. 118).
Recognizing the socio-religious principles in Islam and recalling the global magnitude and the
increasing mobility of its 1.6 billion population, research on the structured and structuring
influence of the Muslim world and tourism on each other would advance the boundaries of
knowledge in this inherently multidisciplinary field of investigation.

15
The Rise of a
New Tourism
Dawn
in the Middle
East
CHAPTER THREE:
RESEARCH METHODOLOGY

3.1 Conceptual Model:

Independent Variable Dependent Variables for

Conservation and Sustainable Tourism
16
 Clean Tourism Management
management
Social Stability
Political Stability Tourist Satisfaction
Quality Stability Trust Tourist
Environmental Stability Tourist Loyalty
Cultural Stability

Figure 1: Research Conceptual Model

3.2 Research Hypothesis:

Research approach consists of three types: qualitative, quantitative, and mixed. The
quantitative approach is measurable and deals with defining and analyzing variables to obtain
outcomes, whereas qualitative approach assesses quality and is non-numerical, as for the
mixed approach it is conducting the quantitative and qualitative methods combined (Langkos,
2014).

The hypothesis used in this study will be as following:

 H1a: Implementing a clean and conservation tourism will affect positively the sustainable
development in tourism management.
3.3 Research design
There is an agreement that research design is an essential component when thinking
of making up research. It represents the plan through which the objectives of the research are
fulfilled (Creswell, 2012). In the present research, the descriptive design is fit for the nature
and purpose. The advantages of the descriptive design stand behind selecting it too. It is a
design that helps researchers recognize the nature of their variables well. It also helps to
identify the problem of the research and present it clearly to the readers. Most of all, it is a
means to reduce the complexity of the research variables.

3.4 Data types and sources

Quantitative approaches are applicable as it is the approaches that enables researchers
to adequately assess the relationship between the research variables. There are other factors
that motivate the researcher to depend on the quantitative approaches. For example, the
qualitative approaches are reliable. This reliability stems from the high degree of objectivity
related to the quantitative approaches. There are not many opportunities for the researchers'
intervention.
The research involves analyzing and gathering numerical data to uncover trends,
calculate averages, evaluate relationships, and derive overarching insights. It’s used in various

17
 fields. Quantitative data analysis employed the statistical techniques for processing and
interpreting numeric data.
Research designs in the quantitative realm outline how data will be collected and
analyzed with methods like experiments and surveys. Qualitative methods complement
quantitative research by focusing on non-numerical data, adding depth to understanding. Data
collection methods can be qualitative or quantitative, depending on research goals. the
research used a combination of both approaches to gain a comprehensive understanding.
3.5 Data collection
To achieve the research purpose, a Likert scale questionnaire developed and
distributed to state management agencies and tourism enterprises in Several Gulf Countries.
The surveyed subjects include state management agencies and tourism enterprises.
3.6 Data Analysis:
After collecting data, the SPSS 20.0 used to analyze the relationship between
conservation tourism management and sustainable tourism development. Specifically,
Cronbach’s Alpha used to assess the reliability of variables;
- Variance Inflation Factor (VIF) implemented to test the possibility of multi-
collinearity;
A variance inflation factor (VIF) is a measure of the amount of multicollinearity in
regression analysis. Multicollinearity exists when there is a correlation between multiple
independent variables in a multiple regression model. This can adversely affect the regression
results. Thus, the variance inflation factor can estimate how much the variance of a regression
coefficient is inflated due to multicollinearity.
- Heterotrait - Monotrait Ratio (HTMT) employed to examine the discriminate
validity of scales;
Heterotrait Monotrait ratio of correlations (HTMT) analysis was used to determine
discriminant validity, with the cut-off threshold for severe discriminant validity being 0.850
and for liberal discriminant validity being 0.900.
- SEM (Structural equation modeling) used to test the links between variables in the
research model.
Structural equation modeling (SEM) is a diverse set of methods used by scientists
doing both observational and experimental research. SEM is used mostly in the social and
behavioral sciences but it is also used in epidemiology, business, and other fields. A definition
of SEM is difficult without reference to technical language, but a good starting place is the
name itself.

18
 CHAPTER FOUR: RESULTS

4.1 Validity Test

Validity test is used to measure the accuracy of the questionnaire. A questionnaire is
considered valid if the questions in the questionnaire reflect the overall content being tested.
19
 Thus, the researcher must analyze whether the questions represent the entire content or not in
order to ensure that the questionnaire is valid. The validity of the questionnaire can be
measured statistically by using a software (Matondang, 2009).
Table 4.1: Validity Test Result

Variable Question R count R table Explanation

Q1 0.846 0.263 Valid
Q2 0.71 0.263 Valid
Q3 0.78 0.263 Valid
Q4 0.744 0.263 Valid
Tourist Satisfaction
Q5 0.615 0.263 Valid
Q6 0.605 0.263 Valid
Q7 0.589 0.263 Valid
Q8 0.739 0.263 Valid
Q1 0.671 0.263 Valid
Q2 0.583 0.263 Valid
Q3 0.653 0.263 Valid
Trust Tourist Q4 0.629 0.263 Valid
Q5 0.639 0.263 Valid
Q6 0.605 0.263 Valid
Q7 0.626 0.263 Valid
Q1 0.657 0.263 Valid
Q2 0.834 0.263 Valid
Q3 0.721 0.263 Valid
Tourist Loyalty Q4 0.761 0.263 Valid
Q5 0.674 0.263 Valid
Q6 0.84 0.263 Valid
Q7 0.817 0.263 Valid

Validity test was performed by comparing the value of r count and r table. In this
research the r table is 0.263, because the degree of freedom is 54 and the value of alpha is
0.05. If r count ≥ r table and have positive value, it can be concluded that the questionnaire is
valid. On the contrary, if r count < r table, it means that the questionnaire is invalid
(Matondang, 2009).
Based on the table 4.1 above, r count is appeared to be higher than r table and has
positive value for the validity test of tourist satisfaction (TS), trust tourist (TT), and tourist
Loyalty (TL). Therefore, the data are relevant to be a measuring tool in this research.
4.2 Reliability Test
Reliability test is used to measure the extent to which the results of a test can be
trusted. The results can be trusted if in several times of the measurement on the same subject,

20
 the results are relatively constant, with the condition that the aspects measured on the subject
have not changed (Matondang, 2009).
The number of Cronbach’s Alpha is used to estimate whether the response of
respondents is reliable or not. If the scores obtained are consistent and the number of
Cronbach’s Alpha > 0.70, the response of respondents is considered reliable. Otherwise, if the
number of Cronbach’s Alpha ≤ 0.70, it means that the response of respondents is not reliable
(Ghozali, 2013).
The result of reliability test is presented in the table 4.2 as the summary of reliability
test result in Appendix 4:
Table 4.2 Reliability Test Result

Variable Cronbach's Alpha Explanation

Tourist Satisfaction 0.856 Reliable
Trust Tourist 0.845 Reliable
Tourist Loyalty 0.875 Reliable

Based on the table above, it is shown that the number of Cronbach's alpha in variable
tourist satisfaction (TS) is 0.856, tourist trust (TT) is 0.845, and tourist loyalty (TL) is 0.875.
All variables have Cronbach's alpha > 0.70, thus all the variables are reliable.

4.3 Descriptive Statistical Analysis

Descriptive statistical analysis provides an overview of the data seen from the value of average,
standard deviation, variance, maximum, and minimum. This analysis is presented in the table 4.3:
Table 4.3 Descriptive Statistical Analysis

N Minimum Maximum Mean Std. D.

TS 56 16.00 32.00 24.0893 2.77179
TT 56 28.00 44.00 33.1250 3.17984
TL 56 17.00 28.00 21.5714 2.23897

Based on the table 4.3, the total data used in this research are 56 people, which are shown by N
value. For each variable, the smallest value is shown in the minimum column, the highest value is
shown in the maximum column, and the average value is shown in the mean column. The
measurement of data dispersion from its mean is shown by standard deviation. The wider the range of
data points, the higher the standard deviation.
In the table 4.3, it is shown that variable tourist satisfaction (TS) has minimum value of 16 that
belongs to respondent number 19, meaning that the respondent disagrees with statements in the

21
questionnaire. Maximum value of 32 that belongs to respondent number 17, meaning that the
respondent strongly agrees with statements in the questionnaire. An average value of 24.09, meaning
that most of respondents agree with statements in the questionnaire. Standard deviation value of 2.77,
which is less than the average value of (TS), meaning that the collected data is homogeneous.
Variable tourist trust (TT) has minimum value of 28 that belongs to respondents' number 16, 19, and
28, meaning that the respondents agree with statements in the questionnaire. Maximum value of 44
that belongs to respondent number 17, meaning that the respondent strongly agrees with statements in
the questionnaire. An average value of 33.13, meaning that most of respondents agree with
statements in the questionnaire. Standard deviation value of 3.18, which is less than the average value
of tourist satisfaction, meaning that the collected data is homogeneous. Variable and tourist loyalty
(TL) has minimum value of 17 that belongs to respondents' number 10 and 44, meaning that the
respondents disagree with statements in the questionnaire. Maximum value of 28 that belongs to
respondents' number 14 and 17, meaning that the respondents strongly agree with statements in the
questionnaire. An average value of 21.57, meaning that most of respondents agree with statements in
the questionnaire. Standard deviation value of 2.24, which is less than the average value of tourist
loyalty, meaning that the collected data is homogeneous.
4.4 Classical Assumption
Classical assumption is part of the test that must be fulfilled in a linear regression model,
consisting of normality test, multicollinearity test, and heteroscedasticity test. The test is performed to
determine that the model can be categorized valid as an estimator.
4.4.1.1 Normality Test
Normality test of the data can be statistically done by comparing the value of Kolmogorov-
Smirnov Z and Z table. The value of Kolmogorov Smirnov Z can be calculated by performing
nonparametric test (NPar test).
This test was performed to ensure that the data of the research are normally and
independently distributed. The result of normality test is presented in the following table 4.4:

Table 4.4 Normality Test

Variable Kolmogorov-Smirnov Z Z table Explanation

TS 1.616 1.96 Normal

TT 1.208 1.96 Normal

TL 1.741 1.96 Normal

22
If the value of Kolmogorov-Smirnov Z < Z table, then the distribution of data is normal. On the
contrary, if the Kolmogorov-Smirnov Z > Z table, then the distribution of data is not normal.
Based on the result shown in the table 4.4, it can be concluded that the distribution of data is
normal.
4.4.1.2 Multicollinearity Test
Multicollinearity test is performed by calculating the value of tolerance and the value of variance
inflation factor (VIF). If the value of tolerance > 0.10 or equal to VIF < 10, then
multicollinearity does not exist. Meanwhile, if the value of tolerance < 0.10 or equal to VIF >
10, then multicollinearity exists (Ghozali, 2013). The result of multicollinearity test is presented
in the table 4.5 below.
Table 4.5 Multicollinearity Test

Variable Tolerance VIF

TS 0.285 3.514

TT 0.216 4.622

TS 0.609 1.641

Table 4.5 shows that there is no multicollinearity in all of independent variables that is used in
the regression model. It is shown by the value of tolerance > 0.10 for all variables. In addition,
the value of VIF is less than 10 for all of independent all variables.
4.4.1.3 Heteroscedasticity Test
Heteroscedasticity test aims to test whether there is inequality of variance from residual in one
observation to another observation. The presence or absence of heteroscedasticity can be
detected by using Glejser test with a significant level of 5%. The result of heteroscedasticity test
is presented in the following table 4.6:

Table 4.6 Heteroscedasticity Test

Variable P-Value

TS 0.614

TT 0.707

TL 0.720

23
 Table 4.6 above shows that for each variable, the P-value is greater than a significant level of 5%
or 0.05. Thus, it can be concluded that there is no symptom of heteroscedasticity in the
regression model.

4.5 Hypothesis Testing

4.5.1.1 Multiple Regression
Multiple regression analysis is used to know the influence of independent variables on
dependent variable. The result of multiple regression analysis is presented in the table 4.7 below:
Table 4.7 Multiple Regression Analysis

Unstandardized Standardized
Model Coefficients Coefficients t Sig
B Std. Error Beta
(Constant) 1.498 1.670 .897 .374
TS -.018 .096 -.031 -.191 .850
TT .364 .096 .704 3.783 .000
TL .121 .082 .164 1.481 .145

Based on the table 4.7, the equation of multiple regression can be written as follow:
𝐓𝐒 = 𝟏. 𝟒𝟗𝟖 − 𝟎. 𝟎𝟏𝟖 (TS) + 𝟎. 𝟑𝟔𝟒 (TT) + 𝟎. 𝟏𝟐𝟏 (TL) + 𝛆

The equation of regression above shows that tourist satisfaction (TS) and tourist loyalty (TL)
have positive coefficient while tourist trust (TT) has negative coefficient. This can be explained
that:
1. Constant value of 1.498 means that if tourist trust (TT), tourist satisfaction (TS), and tourist
loyalty (TL) are constant, then the value of taxpayer satisfaction (TS) will be 1.498.
2. Tourist trust (TT) has negative regression coefficient or slope (B) value of 0.018. It means
that if TT decreases in one point and the other independent variables are constant, then TS
will increase 0.018.
3. Tourist satisfaction (TS) has positive regression coefficient or slope (B) value of 0.364. It
means that if TS increases in one point and the other independent variables are constant,
then TS will increase 0.364.
4. Tourist loyalty (TL) has positive regression coefficient or slope (B) value of 0.121. It
means that if TL increases in one point and the other independent variables are constant,
then TS will increase 0.121.
4.5.1.2 Coefficient of Determination (R²)

24
Coefficient of determination (R²) is a contribution of influence given by independent variables
on the dependent variable that is measured to know the extent to which the independent
variables can influence the dependent variable. The greater R² (closes to 1), the better result for
the regression model. Meanwhile, the closer value to 0, it means the independent variables as a
whole cannot explain its influence toward the dependent variable. The result of coefficient of
determination test is presented in the following table 4.8:
Table 4.8 Coefficient of Determination

Model R R Square Adjusted R Std. Error of

Square the Estimate
1 .781a .610 .588 1.057

Table 4.8 above shows the coefficient of determination (R²) by considering the adjusted R
square, which has the value of 0.588 or 58.8%. This indicates that the independent variables
used in the regression model (tourist trust, tourist satisfaction, and tourist loyalty) are able to
explain its influence toward taxpayer satisfaction by 58.8%, whereas the influence of 41.3% is
explained by other factors that are not used in this regression model research.
4.5.1.3 Simultaneous Regression Test (F Test)
Simultaneous regression test aims to determine whether there is simultaneous influence among
the independent variables on the dependent variable. This test is determined by using a
significant level of 5%. If P-value ≤ 5%, then the independent variables simultaneously
influence the dependent variable. The result of simultaneous regression test is presented in the
table 4.9 as follows:
Table 4.9 Simultaneous Regression Test

Model Sum of df Mean F Sig.

Squares Square
Regression 90.901 3 30.300 27.128 .000a
Residual 58.082 52 1.117
Total 148.982 55

Table 4.9 shows that the value of F count is 27.128 and P-value is 0.000. As the P-value is less
than a significant level of 5% (0.000 < 0.05), the independent variables (tourist trust, tourist
satisfaction, and tourist loyalty) are concluded to have simultaneous influence on the dependent
variable.
4.5.1.4 Partial Regression Test (T Test)

25
Partial regression test is performed to find out whether each of independent variables is
significantly influence dependent variable. This test is determined by using a significant level of
5%. If P-value ≤ 5%, then the independent variable partially significantly influences the
dependent variable. However, if P-value > 5%, then the independent variable does not partially
significantly influence the dependent variable. The result of partial regression test is presented in
the following table 4.10:
Table 4.10 Partial Regression Test

Unstandardized Standardized
Model Coefficients Coefficients t Sig
B Std. Error Beta
(Constant) 1.498 1.670 .897 .374
TS -.018 .096 -.031 -.191 .850
TT .364 .096 .704 3.783 .000
TL .121 .082 .164 1.481 .145

1. Tourist trust

The result of t-test in the table 4.10 reveals that TT variable has negative influence on
taxpayer satisfaction. The coefficient value of 0.018 and Pvalue of 0.850 explain that
hypothesis 1 which stated “tourist trust positively influences taxpayer satisfaction with e-
filing system” is rejected. This hypothesis is rejected because the coefficient direction is
opposite to the hypothesis direction and the P-value > 5% (0.850 > 0.05).

2. Tourist satisfaction

The result of t-test in the table 4.10 reveals that TS variable has positive influence on
taxpayer satisfaction. The coefficient value of 0.364 and P-value of 0.000 explain that
hypothesis 2 which stated “tourist satisfaction positively influences taxpayer satisfaction
with e-filing system” is accepted. Thus, it can be concluded that there is positive effect of
tourist satisfaction on taxpayer satisfaction.

3. Tourist loyalty

The result of t-test in the table 4.10 reveals that TL variable has positive influence on
taxpayer satisfaction. The coefficient value of 0.121 and P-value of 0.145 explain that
hypothesis 3 which stated “tourist loyalty positively influences taxpayer satisfaction with e-
26
 filing system” is rejected. This hypothesis is rejected because the P-value > 5% (0.145 >
0.05).
4.5.2 Summary
In this section, the researcher will discuss the result of study. Moreover, the researcher will
provide further explanation and highlight of the findings related to the previous studies. The summary
of hypothesis testing is presented in the following table 4.11:
Table 4.11 Summary of Hypothesis Testing

H Result
Variable Hypothesis Decision
No B Sig.
Tourist trust positively
influences
H1 Tourist trust -.018 .850 Rejected
taxpayer satisfaction with e-
filing system
Tourist satisfaction
positively influences
Tourist
H2 taxpayer .364 .000 Accepted
satisfaction
satisfaction with e-filing
system
Tourist loyalty positively
Service influences taxpayer
H3 .121 .145 Rejected
Quality satisfaction with e-filing
system

a. Effect of tourist trust (TT) on taxpayer satisfaction

From the hypothesis testing of H1, it was found that tourist trust (TT) has negative insignificant
influence on taxpayer satisfaction (TS). This explained that taxpayers still feel dissatisfied even
though the quality of information contained in the e-filing system is good. The result of
questionnaires showed that the majority of respondents agreed with the statement regarding the
relevant and up-to-date information provided by efiling system. However, taxpayers also agreed
that the provided information is difficult to understand. All respondents had the lowest education
as bachelor and were in the age range of 40-60 years old. Based on the collected data, 41
respondents or 73.2% were in the age range of 40+ to 50 years old and 15 respondents or 26.8%
were in the age range of 50+ to 60 years old. This is probably the cause of respondents find
confusion or difficulties in understanding information contained in the e-filing system. In the age
range of 40-60 years old, the respondents might have difficulty in operating search engines to
find information and are too lazy to learn it, thus asking information to younger people is an

27
 option. Therefore, it can be concluded that the relevancy level of information currently provided
by e-filing system cannot fully meet the needs of taxpayers. This result is opposite to previous
studies conducted by Widyadinata & Toly (2014), Ningrum & Andi (2016), Hidayati, Harimurti,
&
SPA (2017), Lastri & Indrawati (2018), Chen (2010), Chen et al. (2015), Moradi Abadi, Moradi
Abadi, & Jafari (2017), and Chumsombat (2015), in which the tourist trust was found to have a
positive and significant influence on taxpayer satisfaction. In the research conducted by Chen et
al. (2015), tourist trust was considered to be the most consistent and significant effect compared
to other variables. The result is not in line with previous studies because of different respondents
in terms of age and occupation. In addition, several previous studies were conducted in different
countries.

b. Effect of tourist satisfaction (TS) on taxpayer satisfaction

From the hypothesis testing of H2, it was found that tourist satisfaction (TS) has positive
significant influence on taxpayer satisfaction (TS). This explained that taxpayers are satisfied
when the tourist satisfaction of e-filing is good. The result of questionnaires showed that the
majority of respondents agreed with the statement on the capability of e-filing system in
completing task faster. In addition, the existing e-filing system is considered to be well-organized
and helpful for taxpayers in fulfilling their obligation to submit tax returns. From these responses,
it can be concluded that the tourist satisfaction of e-filing is good enough to make taxpayers
satisfied. This result is in line with the previous studies conducted by Widyadinata & Toly
(2014), Ningrum & Andi (2016),
Lastri & Indrawati (2018), Chen (2010), Moradi Abadi, Moradi Abadi, & Jafari (2017), and
Chumsombat (2015), which revealed that tourist satisfaction has positive and significant
influence on taxpayer satisfaction.

Effect of tourist loyalty (TL) on taxpayer satisfaction

From the hypothesis testing of H3, it was found that tourist loyalty (TL) has positive insignificant
influence on taxpayer satisfaction (TS). This explained that taxpayers are satisfied when the
tourist loyalty of e-filing system is good. The result of questionnaires showed that the majority of
respondents agreed with the statement regarding the tax office that provides its services at the
times as promised. Furthermore, respondents also agreed that the employees were able to provide
good service in helping them to use the e-filing system. These responses can be used as an
indicator that the tourist loyalty of the existing e-filing system has satisfied taxpayers. However,
the result showed that tourist loyalty has insignificant influence, as opposed to the previous
studies conducted by Permatasari et al. (2015), Chen (2010), and Moradi Abadi, Moradi Abadi,
& Jafari (2017), which revealed that tourist loyalty has significant and positive influence on
taxpayer satisfaction. The result is not in line with previous studies because of different
28
respondents and several previous studies were conducted in different countries. Other countries
may have service system and standard that are dissimilar from this country.

CHAPTER FIVE: CONCLUSIONS

29
5.1 Interpretion
Tourism is a huge part of our global culture, allowing us to explore different parts of
the world, meet people from different walks of life, and experience new traditions and
activities. Since it brings many benefits to both travelers and communities, it can generally be
seen as a force for good.
However, the industry is changing. As the years go by, we’re becoming more and
more aware of the threat of climate change and our role in escalating it. Across all industries,
our global community is thinking about ways we can lessen our impact on the earth.
A study published in 2018 by Nature Climate Change suggested that tourism
accounts for 8% of global greenhouse gas emissions, which is a very large percentage when
we consider all of the possible sources of emissions. For this reason, it’s clear that we need to
move towards a more sustainable tourism model, and that’s why we’re having this discussion
today.
In this article, we’ll offer definitions of sustainable tourism and ecotourism, discuss
the pros and cons of the tourism industry, explore how sustainable tourism could offer a
solution to our current challenges, and finish with some examples of sustainable tourism.
5.1.1 What’s the definition of sustainable tourism?
Sustainable tourism can be defined as a kind of tourism that has more benefits than
negative impacts, especially relating to the environment, the economy and communities.
Truly sustainable and responsible tourism should make destinations better for people to live in
as well as visit.
If you’re interested in this topic, you can learn more about the planning and
development of tourism activities in our International Culture and Tourism
Management Expert Track by Nankai University. You’ll also discover strategies for
sustainable tourism management.
The main responsibilities of sustainable tourism include:

1. Protecting the environment, natural resources, and wildlife

2. Providing socio-economic benefits for communities who live in tourist destinations
3. Conserving cultural heritage and creating authentic tourist experiences
4. Bringing tourists and local communities together for mutual benefit
5. Creating inclusive and accessible tourist opportunities.

5.1.2 Ecotourism vs sustainable tourism

30
 You may have heard the terms ecotourism and sustainable tourism being used
interchangeably. Although both are important, there is a slight difference between what they
mean.
While sustainable tourism is about creating travel opportunities with minimal impact
and positive benefits for destinations and their communities, ecotourism is more focused on
educating tourists about nature and the environment, and travelers taking part in conservation
and cultural activities.
While ecotourism should always be sustainable, not all examples of sustainable
tourism are ecotourism. For example, you might take a train to stay in a sustainably powered
lodge. While this is a sustainable option, you’re not necessarily learning about nature and
your local surroundings in an educational sense.
For a more detailed look at ecotourism, you can take a look at our open step from
Coventry University and find a definition from the United Nations World Tourism
Organization (UNWTO).
5.1.3 Acts about the tourism industry
Before we delve more into the impact of the tourism industry, let’s explore some
recent facts and figures so that we have a better sense of the current situation. On their
website, Sustaining Tourism state that international tourist arrivals have increased from 25
million in 1950 to 1.32 billion in 2017.
They also state that travel and tourism made up 10% of total GDP in 2016, and the
average international tourist receipt is over 700 US dollars per person. Therefore, it’s clear
that tourism has a huge economic impact on communities, and the industry is continuing to
grow at a staggering rate.
For an in-depth and detailed look into the tourism industry today, our The Impacts
of Tourism course by Coventry University will tackle all the issues we’re discussing today
and more.
5.1.4 What are the positive impacts of the tourism industry?
There are a few main ways we can look at the positive impacts of the tourism
industry. We can start by looking at the social and cultural benefits, before moving on to
study the environmental benefits. This will provide us with some well-rounded insights into
different key areas.
Social and cultural benefits of tourism

 Strengthened communities due to more money and resources

 Improved infrastructure including buildings and transport systems
 Higher rates of employment due to the tourism industry
 Improved understanding of different cultures and traditions

31
  Preservation of local cultures
 Commercialization of art and culture
 Conservation of heritage including architecture and natural sites
 Increased number of events and celebrations

Environmental benefits of tourism

 Creation of natural parks and Areas of Outstanding Natural Beauty

 Reduced numbers of animal poaching
 Improved water quality
 Increased funding for nature conservation and protection

5.1.5 What are the negative impacts of the tourism industry?

It’s not all positives, unfortunately. Otherwise, there wouldn’t be such a need for
sustainable tourism and ecotourism. Once again, we’ll split these negative impacts into the
social and cultural impacts and the environmental impacts of tourism.
Negative social and cultural impacts of tourism
The negative socio-cultural impacts of tourism can vary heavily depending on
location and culture, but there are definitely some patterns that repeatedly show themselves.
Our open step by Coventry University suggests three things that can happen:

1. Staged authenticity: This refers to when events or cultures are manufactured just to bring in
tourism and money, even when they don’t reflect the local culture of destination communities.
This can cause bad feelings between tourists and locals, and can also lead to the eradication of
local culture.
2. Standardization: Often tourists seek familiarity even when they are visiting a foreign
country, and this can lead to a loss of cultural diversity. For example, you can find
McDonald’s and Starbucks all around the world, and these huge companies can take business
from smaller companies.
3. Commodification: In some ways, this is similar to staged authenticity, because it happens
when tourism destroys the true meaning of cultural performances, events and customs.
Instead, they are transformed to suit the time frames and wishes of tourists. Understandably,
this can make local communities feel taken advantage of and disrespected.

Negative environmental impacts of tourism

As discussed in our open step by Coventry University, there are two main ways that
tourism can negatively impact the environment: through the development of the area, or
through the behavior of tourists. Some examples of both include:

32
Development of the area

 Damage of wild habitats due to new infrastructure

 Weakened resilience to natural disasters
 Beautiful scenery ruined by hotels and car parks
 Deforestation
 Overuse of water due to influx of people

Behavior of tourists

 Air pollution due to traffic congestion

 Destruction of nature due to littering and disregard
 Wildlife relocating due to increased noise levels
 Higher consumption of energy
 Plastic pollution in the ocean affecting sea life

5.1.6 How sustainable tourism is providing a solution

It’s not just local communities that live in tourist destinations that are feeling the
negative effects of tourism. As tourists ourselves, many of us prefer to visit places that are
clean, not too crowded, and safe. We also usually want to preserve local cultures, traditions,
religions, and buildings, rather than experience an inauthentic ploy for money.
Therefore, we all have a lot to gain from alternative forms of tourism, including
sustainable forms. The best places for sustainable tourism to be developed are regions with
natural resources, landscapes, or cultural buildings – all features that attract tourists who
might want to explore and admire local destinations and cultures in an environmentally
friendly way.
You can learn more about what makes a tourist destination so attractive in
our Placemaking and Public Space Design: Unlocking Tourist Destinations course by
the Lulea University of Technology.
The goals of sustainable tourism
The World Tourism Organization and the United Nations Environment Program
suggested twelve main goals for sustainable tourism in 2005. These will help to
demonstrate the ways in which sustainable tourism can provide a solution to some of the
global challenges facing the industry today:

1. Economic Viability: To make sure that tourism destinations and businesses are viable,
competitive, and able to achieve long-term success.

33
2. Local Prosperity: To ensure that tourism activities help local communities thrive
economically and retain a large amount of the economic contribution.
3. Employment Quality: To increase the number of local jobs created in the tourism industry
and ensure that the pay and working conditions are fair, safe and offered to workers without
discrimination.
4. Social Equity: To ensure that tourism increases the amount of economic and social benefits
being distributed across local communities, improving all areas of life.
5. Visitor Fulfillment: To create a safe and fulfilling holiday experience for tourists without
discrimination based on race, gender, sexuality, disability or other.
6. Local Control: To empower local communities to have a role in planning and decision-
making regarding tourism in their neighborhoods.
7. Community Wellbeing: To improve the quality of life and wellbeing of local communities,
ensuring they have access to resources and are not disrespected or exploited in the name of
tourism.
8. Cultural Richness: To respect the cultural heritage, traditions, authenticity and uniqueness of
host communities.
9. Physical Integrity: To look after all landscapes, whether urban or rural, and ensure that they
are not degraded physically or visually as a result of tourism.
10. Biological Diversity: To conserve natural areas, wildlife, and unique habitats, protecting
them and ensuring they are not damaged.
11. Resource Efficiency: To use sustainable and renewable resources when possible in the
development and operation of tourism facilities and services.
12. Environmental Purity: To protect the land, air and water from pollution, littering and other
waste that may come as a result of tourism businesses or visitors.

5.1.7 What are some examples of sustainable tourism?

There are plenty of different examples of sustainable tourism, but the main thing you
need to do before you plan a sustainable trip is making sure you’ve done your research. While
one aspect of a trip may seem sustainable, it’s worth considering the holiday in its entirety
before you solidify any plans.
One example of sustainable tourism is the Six Senses Fiji resort, which is powered
solely on solar power, recycles rainwater, runs on a low-waste model, and uses handiwork
such as furnishings and artwork created by local villagers.
However, this is obviously a high-budget type of experience. For something simple,
how about organizing a self-sufficient camping trip, choosing sites accessible by train or
bike? Or if you’re looking for something more wildlife-focused, how about looking for a
sustainable conservation program abroad?

34
 Rural tourism
One kind of sustainable tourism is rural tourism, which you can read about in more
detail in our open step by Coventry University. It must occur outside of an urban
environment and tends to focus on actively participating in a rural lifestyle. With rural
tourism, tourists tend to stay with local people, understand their lifestyles, and even help out
with manual labor.
While rural tourism is more of a branch of ecotourism, by nature, it’s normally pretty
sustainable. This is because it helps to support local people, focuses on the rural environment,
and doesn’t involve vast numbers of tourists all being in the same place at once.
Community tourism
In a similar vein, community tourism can also be a great example of sustainable
tourism. This is because it’s at the opposite end of the spectrum to mass tourism. Normally,
local residents and communities invite tourists to stay with them, and they may offer different
events, activities and experiences.
While this could be similar to rural tourism, it doesn’t have to focus on natural
surroundings. Instead, the purpose of community tourism is more about empowering local
communities to plan, implement and be responsible for tourism activities in their home
destinations. While they will gain economic benefits, tourists will enjoy authentic
experiences.
5.2 Islam’s Perspective on Environmental Sustainability
The need for broad social policies and actions that would assuage rapid depletion of
resources is becoming a number one priority of global governance institutions. Sustainability,
broadly defined as ensuring that the needs of the future generations are met without
compromising the needs of the present, is the central principle of many initiatives and the
guiding principle of the United Nations 2030 Agenda for Sustainable Development, which
was adopted by all of its member states in 2015. The agenda articulates 17 goals for
safeguarding the wellbeing and security of life through human, animal, plant, and soil health,
in addition to the optimal performance of infrastructure, cities, and communities. Such critical
and far-reaching goals require participation of the largest possible number of actors,
extending beyond governmental and non-governmental agencies. As sustainability needs
many drivers, appealing to religious principles and rules that support it represents an
important motivational force for environmental participation.
Moral standards related to consumption and preservation, postulated by religion, have
potential to be useful drivers of sustainability (Johnston 2013). Including the perspectives of
religion—in this case, Islam—on the conduct of human beings toward the environment can be
an essential tool for the strengthening of sustainable policies and actions through improved
ethical and moral relationship toward nature and with each other. R. Gottlieb notes the

35
analogous functioning of religious and environmental sustainability in that both movements
focus on ensuring the continuity of “the physical and social solidity”; therefore, sustainability
must be considered not only a physical issue, but also a central moral and religious one. The
religious imperative to examine our impulses, which often include overconsumption driven
by greed and desires, is aligned with the sustainable thinking about providing only for our
needs and avoiding excesses (Gottlieb 2008). Yet, according to Gottlieb, “devout Christians,
committed Moslems, and Orthodox Jews continue to drive their gas guzzlers, pay taxes to
militaristic governments, and store their pension funds in oil and chemical companies.”
(Gottlieb 2008, p. 165).
Conversely, a study by researchers from the Center for International Earth Science
Information Network (CIESIN), has found a direct correlation between less religious
countries and increased overconsumption and pollution (Skirbekk et al. 2020). This article
traces a close correspondence between crucial teachings in the Qur’an and the Prophet
Sunnah/traditions, and the requirements for environmentally sustainable living. The Islamic
teachings can be closely compared with the principles and goals of the UN’s agenda,
especially in regard to the eradication of poverty and hunger (Agenda Goals 1 and 2) and
responsible consumption and production (Goal 12). The exploitation of natural resources is
included in a number of hadiths, discussed below, that stipulate preservation and stewardship
of those resources. According to the Qur’an, preserving the environment is a religious duty in
addition to a social obligation, and is not considered an optional matter.
The Prophetic traditions and their teachings dealt extensively with many
environmental aspects, such as preserving natural resources, reclamation of land, and
maintaining the cleanliness of the environment. Sustainable behavior is promoted though
criticism of overconsumption, as Prophet Muhammad forbade extravagance in consumption
or any other form of luxury. He urged moderation in all aspects of life, led by example, and
this is what the Qur’an emphasizes (al-Qattan 1996, pp. 71–73). The focus on such teachings
could spread the awareness and willingness of the large Muslim populations worldwide
toward environmental sustainability as an essential principle of conduct.
According to the teachings of Islam, the essential elements of nature—earth, water,
fire, forests, and light—belong to all living things and not only to the human race. Islam has
emphasized the importance of preserving the environment and protecting natural resources.
Samira Idllalène, among other scholars, indicated that if Muslim scholars
activate ijtihÉd/independent legal reasoning as an idea to address current issues such as
environmental issues, Islam can provide practical and comprehensive solutions to
humankind’s many current environmental challenges (Shihatah 2001, pp. 13–15; Hasan 2020,
pp. 91–92; Idllalène 2021, pp. 61–62; Ignatow 2017, pp. 37–38).

36
 The Qur’an and the Prophet Sunnah/traditions are considered a guiding light in
promoting the concept of sustainable development in Islamic countries, and throughout the
world. The Qur’an refers in many chapters/surahs and verses to the concept of the
environment and essential principles for preserving it, as it sets general rules that determine
the extent to which humans benefit from various natural resources (‘Attir 1994, p. 10). God
Almighty commanded human beings to avoid misusing natural resources and abstain from
any action that would destroy and degrade the environment. The Almighty has made the
human race the guardian over natural resources; this falls under the guarantee of the right to
use resources, provided they are not abused or destroyed (see Kamali 2002, pp. 21–
22; Boisard 1983, pp. 85–92).
The first principle that directs Islamic teachings towards environmental sustainability
is the concept of guardianship. The fact that a person is considered the caliph or “guardian”
implies that he can benefit from what God has created without overindulgence, because it is
not for him alone but for society and future generations. He must take all the necessary steps
and measures to ensure the preservation and maintenance of these properties and should pass
them on to succeeding generations in the best way possible. This aligns with the Bruntland
Commission’s conceptualization of sustainable development as,
development that meets the needs of the present without compromising the ability of
future generations to meet their own needs.
(Afgan 2011, p. 459; Purvis and Grainger 2004, p. 6; World Commission on
Environment and Development 1987)
Therefore, sustainability is embedded firmly in Islam, and man is the entrusted
guardian of nature and must coexist in harmony with all other creatures. Therefore, all
humans must respect, care for, and preserve the environment (Boisard 1983, pp. 48–54). The
mismanagement of natural resources is often portrayed in the Qur’an and clearly marked as a
corruption (fasÉd). Human beings who mismanage natural sources, including excessive
environmental exploitation, resulting in industrial pollution, damage to the ecosystems,
recklessness, and mismanagement of natural resources, are abhorrent to Almighty God, as
appears in explicit verses of the Qur’an:
And they strive throughout the land [causing] corruption, and Allah does not like
corrupters.
Q. 5: 64
So give just measure and weight, do not defraud people of their property, nor spread
corruption in the land after it has been set in order. This is for your good if you are ‘truly’
believers.
Q. 7: 85

37
 Do not seek to spread corruption in the land, for Allah certainly does not like the
corruptors.
Q. 28: 77
An essential characteristic of the Islamic approach to preserving the environment is to
highlight the values of rationalization in consumption through moderation, moderation in all
actions, and, hence, sustainability. As the Qur’an verse reads:
O Children of Adam! Dress properly whenever you are at worship. Eat and drink, but
do not waste. Surely, He does not like the wasteful.
Q. 7: 31
The Qur’an also forbade extravagance in many places, where the Almighty said:
He is the One Who produces gardens—both cultivated and wild—and palm trees,
crops of different flavours, olives, and pomegranates—similar ‘in shape’, but dissimilar ‘in
taste’. Eat of the fruit they bear and pay the dues at harvest, but do not waste. Surely, He does
not like the wasteful.
Q. 6: 141
Islam has debated and highlighted the hazards of wasteful consumer habits, and
irresponsible attitudes and habits, as a religion. Water, which is the source of life of all the
living creatures, is also a means of purification, as detailed in the Holy Qur’an:
Moreover, He is the One Who sends the winds ushering in His mercy, and We send
down pure rain from the sky.
Q. 6: 48
Pollution is an unpleasant impurity that humans must purify themselves from because
purification is half-faith in Islam. Pollution is a dangerous consequence of unsustainable
activities, from which humans must abstain. The Almighty said,
Surely, Allah loves those who always turn to Him in repentance and those who purify
themselves.
Q. 2: 222
The term “purify” and its derivatives are referenced more than 30 times in the Holy
Qur’an, and the word “purify” is used to describe the act of purifying.1 Keeping one’s body
clean and the surroundings safe is a common theme in many Islamic teachings.
One of the essential practices in Islam connected to purification, that of ablution
(wuÌË’), is a good example of a religious practice that requires moderation in the use of water
and whose rules could be more broadly broadcasted. Prophet Muhammad is teaching conduct
focused on propagating and creating sensible consumption practices and rational attitudes
(Lawson 2020, pp. 81–87) as described, for instance:
Abdullah ibn Amr reported: The Messenger of Allah, peace, and blessings be upon
him, passed by Sa’d while he was performing ablution. The Prophet said, “What is this

38
extravagance?” Sa’d said, “Is there extravagance with water in ablution?” The Prophet said,
“Yes, even if you were on the banks of a flowing river.”
(Ibn Majah 2008, vol. 1, p. 180)
As narrated by Anas ibn Malik in a hadith:
The Prophet s.a.w. would perform ablution with one mudd (half a kilogram of water)
and would perform a ritual bath with one saa (two kilograms of water), up to five mudd (two
and a half kilograms of water).2
In the calculation of amounts of water used during ablution in contemporary times,
different studies have found that the water is overused, amounting to 3–7 L per ablution,
double or triple the recommended amount (Roubi 2017). Water is wasted due to faucets left to
run during washing, waiting for the water to warm up, or the mechanical timed-spout
providing too much water. A detailed analysis of the duration of ablution, water use, and
mechanical properties of various taps has led to a technical solution for specific ablution taps
that would prevent the waste of precious water, while providing for the needs of the
worshippers3. Drawing attention to the intended average use of water during ablution as
stipulated in the Qur’an and hadiths, and providing an appropriate solution for such
sustainable use of water, represents an important parallel between traditional Islamic rules and
the modern goals for environmental sustainability.
As demonstrated above, humans should practice reasonable moderation and adhere to
Islam’s demand to do so in all circumstances; this is the best way to preserve the planet’s
natural balance. Most research on environmental pollution has found a strong correlation
between human overindulgence in dealing with the environment’s many components and
environmental contamination. Extravagance causes a wide range of environmental issues that
have a far-reaching impact on all living species on the planet, not just humans. Moderation
and avoidance of excess and extremes are by far the most effective means of preserving
humanity and the environment from the adverse effects of overindulgence and the depletion
of natural resources without regard for the hazards (al-Kaysi 2015, pp. 36–37; Kamali 2002).
The call for moderation and reasonableness does not mean or indicate that man
should sit back and do nothing when the ecosystems around him are in peril, or impede the
work of rebuilding the confidence of the caliphate on earth. Nature and the environment must
be approached so that human progress is not hampered by wasteful use of natural resources or
infringement on the rights of others.
2. Islam and Protection of Natural Resources
While promoting growth, it is critical to protect natural resources to maintain their
availability. Prophet Muhammad placed a high value on sustainable agriculture of the land,
how humans interact with animals, the preservation of natural resources, and the protection of

39
the natural environment in general (Musa 2002, pp. 210–12). Several sayings of Prophet
Muhammad call for and incentivize environmental sustainability in essence:
No Muslim plants a tree or sows a seed and then a bird, or a human, or an animal eats
from it but that it is a charity for him.
(Ibn Kathir 2012, vol. 11, p. 6436)
When dealing with natural resources, Prophet Muhammad emphasized the
importance of conserving resources, exercising moderation, and refraining from being
extravagant and excessive. Furthermore, according to the Prophet, planting trees, purifying
rivers, digging wells, and other beneficial works were considered ongoing charitable acts
(Morsi 1999, pp. 9–11). Prophet Muhammad was probably the first to introduce the notion of
‘protected areas’, and the measures for conservation that are increasingly being used today.
He established protected areas known as al-Íaram (preservation possession) and al-ÍimÉ (a
preservation area for environmental protection) to protect land, forests, and wildlife. Within
the boundaries of these areas, natural resources would not be used during specific periods.
The term ÍimÉ/environmental protection refers to the areas surrounding water sources set
aside to protect groundwater from depletion and excessive use. For instance, specific wild
animals, natural habitats, and forests were considered sacred objects, and grazing and logging
were prohibited in the protected areas. Moreover, certain animals, such as camels and
antelopes, were protected.4
It is believed that Prophet Muhammad established preservation areas to the south of
Medina. He prohibited hunting during certain times in those areas within a four-mile radius
and prohibited cutting trees and plants within a 12-mile radius. The establishment of these
protected areas demonstrates the importance the Prophet placed on the management and
sustainable use of natural resources, and the protection of the natural environment and
agricultural lands (Safa 2010; Shihadah 2005, p. 22).
Islam forbids unethical and excessive exploitation of the environment, even during
times of battles and wars; Prophet Muhammed, as the Messenger of God, always summoned
his followers in any final congregation before going into battle to:
Do not kill a woman, or a child, or an old man, and do not burn palms or crops.
(Ibn ‘Abd al-Barr 2000, vol. 5, p. 32; al-Buyhaqi 1994, vol. 9, p. 90)
Specific legislation for environmental protection, rational use of resources, and
moderation in one’s actions are necessary to safeguard the environment and sustain the
economic–ecological balance (al-Siryani 2006, p. 146). In other words, Islam principles,
which are centered on justice and equality, fairness among states, unity of destiny, popular
participation in the decision-making process, and democracy, are the fundamental pillars of
development thinking (See Al-Jayyousi 2012). Because of his guidance, people should

40
consult with one another, and maintain and continue to meet the gathering requirements now
and for future generations. The Prophet said,
If one of you has experienced the resurrection and has a seed in his hand, let him
plant it.
(Ibn TÉjj al-‘Arfin al-Manawi 2018, vol. 3, p. 37)
Even though their goals and objectives may differ, all development projects strive to
achieve and sustain human wellbeing in pursuing the advancement and growth of economic,
political, and social development. However, development cannot be pursued solely for its
own sake rather than for the benefit of the human being (Abu Zant and Othman 2006, vol. 12,
pp. 154–55).
3. The Islamic Perspective on the Development through Alleviation of Poverty and
Creation of Community
The Islamic perspective on development, in essence, views economic growth and
development as the means to achieve human happiness and wellbeing now and ever after by
striking a balance between individual rights to prosperity and society’s rights for social equity
and fairness. According to the Qur’anic verses,
Allah is the One Who has subjected the sea for you so that ships may sail upon it by
His command, and that you may seek His bounty, and that perhaps you will be grateful. He
also subjected for you whatever is in the heavens and whatever is on the earth—all by His
grace. Surely this is a sign for people who reflect.
Q. 45: 12–13
And
He is the One Who smoothed out the earth for you, so move about in its regions and
eat from His provisions. In addition, to Him is the resurrection of all.
Q. 67: 15
Moreover, the Qur’an was revealed for the sake of man as well as the Almighty said:
And We have sent down to you ‘O Prophet’ the Reminder, so that you may explain to
people what has been revealed for them, and perhaps they will reflect.
Q. 16: 44
In the modern Muslim societies, organizations such as Ummah for Earth and Islamic
Relief Worldwide focus their efforts to protect both the environment and endangered
communities based on the principles of Islamic tradition. The concept of ummah or
community applies to not only shared religious values, but also a more resilient and fair future
where everyone would be able to enjoy a clean, livable planet (Chapra 2016, pp. 100–
2; Petersen 2016). The concept of ummah, when applied to establishment and promotion of
environmentally sustainable living, represents a powerful mechanism for building
connections within the Muslim community. The role of ummah should promote the goals of

41
caring for the environment, spreading the awareness of environmental teachings in Islam, and
finding solutions to urgent problems.
An important part of the development process in the human community is to provide
life-enhancing material living standards and spiritual happiness, which is consistent with
Allah’s (the Legislator) intention for His succession on earth. The zakat system in Islam,
which directs resources and wealth from poor to rich, is one such life-enhancing,
sustainability-oriented system. Zakat relates directly to the eradication of poverty as an
environmental goal that would relieve the pressure on ecosystems and ensure their optimum
management. The zakat, in other words, can be understood as one of the top sustainability
goals.5 The ‘Islamic’ definition of development that we inferred and emphasized here points
toward the centrality of the human being and community in the process of sustainable
development; equalized economic growth becomes an engine for comprehensive development
of human capabilities and interpersonal skills, offering sustainable and equitable standards of
living (see Kamali 2002; Sarea 2020).
Given the above discussion of the concept of development and its goal from an
Islamic perspective, it has become clear that human beings are both the center and the goal of
development. Therefore, development will not be accomplished without our active
participation. Qur’anic and Prophetic teachings, such as the communal responsibility of zakat,
moderation, and non-pollution as the highest principles of conduct, should be used to energize
the self-governance efforts to achieve sustainable development. The individual is the one who
plans and implements sustainability principles. As a result, there is no better and more
meaningful way to prepare humanity and qualify them to carry out this process than through
education. Islamic teaching is concerned with educational development that primarily focuses
on nurturing the individual quest for bettering oneself through education and following good
conduct to achieve the desired development and prosperity for all.
One of the great interests in the Noble Qur’an among scientists and scholars is that
the word ‘knowledge’, with its various derivations, appears in it more than seven hundred
times. The development of experimental sciences had a positive impact on the scientific
understanding and interpretation of the blessed Qur’anic verses. As for the alleged conflict
between the Qur’an and these empirical sciences, it has no basis. The word ‘science’ is used
in the Qur’an to have two meanings: knowledge with its specific meaning, i.e., theology, and
science with its general meaning, which is absolute knowledge. If we look at the relationship
between the Qur’an and the empirical sciences, we will find that it has gone through stages.
The discussion of these sciences through books of interpretation was due to the spread of the
translation of scientific books of other nations into Arabic, Greek, Persian, Sanskrit, and
Syriac. Then came the stage of books of scientific miracles in the Qur’an, followed by books
of theoretical research on the relationship between the Qur’an and science. Then, the next

42
stage of historical research was to show that relationship. Finally, the stage of empirical
research books came to explain this relationship (Abd al-Ghafuour Muhammad Taha al-Qaysi
2012, pp. 39–53).
Educational progress is inexorably linked to the development of other fields and
makes a significant contribution to their development, and vice versa, as a historical reality,
both ancient and modern, demonstrates (Rohaeti et al. 2016). There is no shortcut to
development without a skilled, well-developed, and competent labor force, which requires
nations to invest significantly in the education of their people to achieve the necessary growth
in human capital needed to sustain development. For example, countries need to be
adequately self-reliant regarding human resources, especially in regions with acute scarcity in
human competencies and skills. Those countries must prioritize education in their
development plans and strategies (Sayed 1978, p. 299; Brock et al. 2006, p. 214; Rothgangel
et al. 2017, p. 57; Kuriakose 2013, pp. 89–93). According to some of the applied studies
carried out by John W., Kendrick et al., Wisconsin T. W. Schultz, and Simon Kuznets,
improving human capabilities has an incredible impact on economic growth (Robinson 2015,
p. v), with 90 percent of that growth in industrialized countries attributed to improvements in
human capabilities, skills, knowledge, and management (Mandal 1967, pp. 96–
98; Toutkoushian and Paulsen 2016).
Human capacity, rather than capital, is the primary driving factor to be considered
(see Ashford and Hall 2018), and is developed through education. Islam makes it a priority in
presenting and caring for it ahead of other developmental fields.6 It is not only by valuing
self-discipline and good conduct that individual wellbeing and social welfare can be
sustained, but also by setting practice as per the example of Prophet Muhammad and his
companions (Lawson 2020, Part II, pp. 81–87). Acquiring knowledge is a duty for every
Muslim. The subsequent Islamic generations followed the Prophet’s traditions in spreading
and teaching science; they achieved a civilized renaissance and sound development. They
relied on their abilities and competencies to achieve this (Ibn ‘Abd al-Barr 2000, vol. 1: pp.
149–59; Fadili 2009, p. 102).
Education is the only path that can lead to the advancement of the world (particularly
the Islamic world) from backwardness, deterioration, and civilized decline, and lead to the
achievement of comprehensive sustainable development, whether at the level of individuals
or the societal level. In all of its dimensions, education is development. Any concept of
development that retreats from this understanding is a partial concept that is incapable of
achieving the desired result (Abu Zant and Othman 2006, vol. 12, p. 29).
Educational growth is the necessary beginning point for change, progress, and
cultural renaissance, and we should consider the fact that it fosters independence in the
development process.7 Putting education at the forefront of the development process and

43
emphasizing its role in human development, stemming from Islam, will create generations of
individuals capable of bringing development tailored to the modern world’s requirements and
needs, and of being guardians of the global good. In order to revive and continue the tradition
of education as the central force of Islamic society, a model is needed for future sustainable
development, a model that includes tenets of both intellectual and spiritual knowledge, and
that brings together values of modern sustainability goals and Islamic roots and traditions.
4. Environmental Models Provided by Islam
One of the central non-Western models of sustainable development is provided in
Odeh Rashed Al-Jayyousi’s study (Al-Jayyousi 2012, pp. 15–16). It outlines in specific terms
the more abstract understanding of the unity of destiny and the shared future (communal
aspects in environmental struggle) and, therefore, the need to prevent environmental damage.
As pollution does not recognize boundaries, it is in everyone’s interest to abstain from any
polluting activities; this concept appears clearly in the Prophet’s tradition:
The example of the one, who is based on the limits of God and the reality in them, is
like a people who took a lot on a ship and some of them hit the top of it and some of them
below it. against those above them, so they said, “If we had broken something in our share,
and we had not harmed those above us, then if they left them and what they wanted, they
would all perish, and if they were taken at their hands, we would all escape and survive”.
(al-Bukhari 2021, vol. 2, p. 882; al-‘Ayni 2018, vol. 19, p. 403)
al-Jayyousi aspires to see a new Islamic discourse that affirms and links faith, reason,
and empathy to ensure an ecological vision (insight). This vision calls for the revival of the
Environmental Endowment Fund (waqf) concept to support the transition to a sustainable
economy by encouraging innovation (ijtihÉd) inspired by nature and culture. It also calls for a
rethink of educational systems that neglect the magnificence of nature and the universe of
heritage values attached to them. He (Jayyousi) warns that the extinction of species around us,
representing parallel communities like ours, may extend to humans unless we change our
worldview and development models. The prospect of human survival and that humanity’s
future requires acting now. Al-Jayyousi has proposed a conceptual model with three domains
to address climate change and sustainability (Al-Jayyousi 2012, pp. 15–16): Environmental
Activity (jihad), Environmental Innovation (Diligence), and Eco-friendly lifestyle
(continence). He refers to this as the green life model, an Islamic response to climate change
that embodies the concept of de-growth.
Al-Jayyousi advocates for establishing a region based on human and environmental
justice that can last for generations to come. Al-Jayyousi’s optimistic outlook was inspired by
Prophet Muhammad (Al-Jayyousi 2017, p. 12).
Islamic legislation derived from the supremacy of the Qur’an and Prophetic traditions
endorsed sustainability. It is focused on the aspect of building the Earth and preserving its

44
natural resources and wealth through the principle of Istikhlaf/successor, which is a divine
directive for humans to assume the role of trust in preserving the public and private interests
of the environment and biodiversity at the same time. Regarding the principle
of Istikhlaf/successor, which maneuvers development and the nature of human economic and
social life towards perpetuity, the Qur’anic verse reads:
Remember when your Lord said to the angels, “I am going to place a successive
‘human’ authority on earth.”
Q. 2: 30
Based on the guidance and affirmation of Islam to link the environment and
development projects throughout history, early Islamic history was replete with practical
evidence and proofs of harmony with that guidance and affirmation. For example, traditional
Islamic cities (Islamic architecture and planning), built using environmentally friendly
resources and materials, prove that the concepts of sustainability and development
underpinned these establishments. Islam harmonizes modern civil systems and legislation in
strategic planning and practical, sustainable development applications (Jurji 1997; al-Jayusi
1999). Interpretations and applications of Islam, in other words, should continue to adapt to
current demands of life in the midst of environmental crises.
There has been a considerable increase in people seeking practical, operational
solutions to environmental and health risks arising from pollutants and human
mismanagement of natural resources. There are increasing concerns about the lack of health
security when dealing with the relationship between ‘environmental balance and
sustainability’ and ‘human wellbeing and safety’. Human societies’ concerns and fears are
due to a lack of consideration for security, stability, prosperity, and tranquility in this
relationship (Muharrem Inc. and Olcay Kaplan Inc. 2019).
A good example can be inferred from the story of the Prophet Yusuf/Joseph, who
took part in preparing a development strategy for the state at the time, as narrated in the
Qur’an. He dealt with the economic crisis and climatic changes through the means of a
practical, innovative solution for food security at the time, cultivating wheat grains in the
period of good harvest and then storing them for periods of hardship.
Joseph replied, “You will plant grain for seven consecutive years, leaving in the ear
whatever you will harvest, except for the little you will eat. Then after that will come seven
years of great hardship that will consume whatever you have saved, except the little, you will
store for seed. Then after that will come a year in which people will receive abundant rain and
they will press oil and wine.”
Q. 12: 46–49
There is also a lesson for addressing the practical connection between adaptation to
reality and the fight against poverty, hunger, and food scarcity (Hill 2004, pp. 27–28).

45
 Competition for natural resources, in addition to technological advancements and regional
and international scientific collaboration, ‘presupposes that individuals and Islamic society
keep pace with this acceleration.’ Islam’s core principle is to raise the individual to be a
global citizen. In this regard, Islam’s contribution to environmental preservation started
centuries ago, ahead of this current movement; there is a lot to learn from if the world is
genuinely interested in achieving the 17 SDGs to make the world prosperous, fair, and
equitable for everyone everywhere. The logic of consistency and balance exemplifies both a
value and practical perspective on environmental and economic sustainability at local,
national, and global levels. The conservation of the natural environment includes the
safeguarding of local resources and wealth (Al-Jayyousi 2012, pp. 213–17).
The United Nations set a target to complete the 17 Sustainable Development Goals by
2030 (DeBellis 2021, pp. 233–34). The world is not on track to achieve the targets related to
these global goals, and the COVID-19 pandemic hindered some of the progress that was made
previously; hence, a new perspective is needed (Rajabifard et al. 2021, p. 466; Sachs et al.
2020, p. 89). This paper highlighted Islam’s perspective concerning these goals by discussing
several areas regarding the protection of natural resources necessary to sustain life on the
planet. The focus seems to be more on SDG 15, which aims to:
protect, restore, and promote sustainable use of terrestrial ecosystems, sustainably
manage forests, combat desertification, and halt and reverse land degradation, and halt
biodiversity loss.
(United Nations General Assembly Resolution 2015; Schmiedeknecht 2019; Ansari et
al. 2021, p. 53; Baber 2021, pp. 359–360; Sachs et al. 2021, p. vi)
By comparison, Islam presents a comprehensive ideology that applies to all of the
SDGs. For example, the establishment of protected areas by Prophet Muhammed in the
seventh century aligns with SDG 15. This historic pioneering case, and the lessons that can be
drawn from it, deserve to be studied in detail (Ansari et al. 2021, p. 53).
5.2.1 Final thoughts
Hopefully, this has enlightened you on the importance of sustainable tourism in our
current society. The tourism industry is by no means a bad thing, but there are so many
opportunities for it to develop and grow into something that is beneficial for tourists, local
communities, and the planet, all at the same time.
Plus, if you’re interested in a career in sustainable tourism, we have an
excellent Master of Business Administration (Sustainable Tourism) degree from
Coventry University. If you join, you’ll become an expert in contemporary sustainable
tourism principles and practices.

46
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