Islamic Tourism and Sharia-Compliant Hotels

Article:  Sharia-Compliant Hotels

Author:  Joan C. Henderson

There are an estimated 1.5 billion Muslims in the world, or about 23% of the world's population.  Of this, 20% live in the Middle East and North Africa, and 60% live in Asia.  With this many Muslims in the world, along with the prevalence and reach of globalization, it should not be surprising that a large amount of Muslims decide to go on trips abroad, especially religious pilgrimages.  Along with religious travel, these pilgrims or religious tourists demand accommodations that will enable them to adhere to the tenets of Islam and Sharia.  This is where the concept of Sharia-compliant hotels comes in.  

According to the article, there is no set criteria of what formulates Sharia-compliant, just as there are many interpretations of Sharia itself, with varying degrees of stringency relating to gender segregation, alcohol availability, etc.  Some of these hotels enforce more stringent versions of Sharia-compliance, such as separate cafes for men and women, staff that serve only guests of their same gender, and a barring of unmarried couples from staying in the same room.  In this version of hotel, art displayed must not depict the human form, and sometimes the hotel may offer regular preaching sermons and seminars.  The article displays a chart illustrating many of the more common features of Sharia-compliant hotels.  These are:  

1) No alcohol served or consumed on premises 

2) Halal foods served 

3) Qur'an, prayer mats, and direction towards Mecca indicated in every room 

4) Beds and toilets not facing Mecca 

5) Bidets in bathrooms 

6) Prayer rooms 

7) Appropriate entertainment (i.e. no adult entertainment or TV channels) 

8) Predominantly Muslim staff

9) Conservative staff dress

10) Separate recreational facilities for men and women

11) All female floors

12) Guest dress code

13) Islamic funding

The article mentions and discusses the viability of such hotels in different geographic locations, or in other words, how the hotel will fare in a predominantly Muslim country versus a Western society in Europe.  Many companies doubt the viability of such hotels being popular in Europe or North America, especially considering the stigma associated with the word "Sharia."  Prospects in international tourist destinations such as Dubai, however, seem to be much more promising.

Another interesting aspect regarding the future of such hotels is the funding.  There is much debate over whether Islamic principle-based finance and "modern" finance are compatible, for instance, the Islamic proscription on charging interest on speculative investments and investing in forbidden areas of Sharia, such as alcohol and gambling.   Other features of the Islamic principle-based finance include the sharing of risk and and ensuring the benefit of the community.  

Marketing these hotels to non-Muslims is and will continue to be another facet in the discussion this type of hotel.  Some think that many travelers will appreciate the cultural awareness and experience that staying in such a hotel could provide.  Yet the discussion about whether the Sharia-based atmosphere should apply to all guests (such as no alcohol, no unmarried room-sharing, etc.), or whether should apply only to those observant Muslims who choose to abide by them, will continue and be given serious discussion and thought.  

Personally, I think the idea would be quite an interesting experience, especially if I were to travel in the Middle East or North Africa.  It would be a great way to experience how many people live in those areas, by experiencing aspects of Sharia.  If a person really wanted to drink, I'm sure he or she could find a drink out in town, and it is not as if a person would be forced to stay at such a hotel if he or she does not wish to.  All-in-all, I think these hotels are a good thing, as they cater to more religiously-minded individuals and families want to be able to observe the religious lifestyle they probably adhere to at home, even if they are abroad.  

Academic Article Review: Abortion and Islam

Article:  Abortion and Islam: Policies and Practice in the Middle East and North Africa
Author: Leila Hessini
Publication:  Reproductive Health Matters, p. 79-84

Article Link (requires jstor)

This article looks at and discusses the policies in place in the 21 Muslim countries that either provide access and support to, or hinder, women's access to safe abortion procedures.

The Middle East and North Africa (MENA) is made up of countries whose governments and people are dominantly Muslim.  The area stretches from Morocco to Iran, and contains diverse socio-economic development, governmental systems, and official interpretations of Islam.  The region contains some of the highest and lowest population growth rates, as well as an area in which 10% of pregnancies end in abortion.  Contraceptive prevalence rates vary greatly as well, ranging from 10% use in Mauritania, to 74% in Iran.  Motherhood and reproduction are sources of great pride and identity in the region, only 33% of poor women in Egypt, and 7% in Yemen have access to a skilled birth attendant.  Unsafe abortion practices account for 6% of maternal deaths in the MENA; and in Egypt in 1998, 1 in every 5 obstetric hospital admissions was for post-abortion treatment, while 1,000 abortions take place in Iran every day.

Equally as diverse are the interpretations of Islam, ranging from individual interpretations to one of several schools of jurisprudence for both Sunni and Shi'a sects.  These interpretations have both developed and affected the Islamic laws (Shari'a)  in each Muslim country.  Family planning and abortion rulings are not immune from these interpretations of Shari'a, as many fatwas (non-binding religious edicts) have been issued for guidance on the issue.  Many Islamic scholars in the early days approved of contraception as long as both partners consented to its use.  Abortions were also approved of as long as the pregnancy was terminated before "ensoulment" of the fetus, which occurs either 40, 90, or 120 days after conception, depending on which school of thought one follows.  There would normally need to be justification for the termination, however, such as protection of the mother, socio-economic concerns, or to protect a breast-feeding child.  Within the four major schools of thought, four main positions exist:  1) abortion is allowed, 2) abortion is allowed under certain circumstances, 3) abortion is disapproved of, and 4) abortion is forbidden.  Qur'anic justification to both support abortion and that idea that life begins at ensoulment is used.  The verse discusses the different stages of fetus development:

      "Man We did create from a quintessence (of clay); then We placed him as (a drop of) sperm in a place of rest, firmly fixed; then We made the sperm into a clot of congealed blood; then of that clot We made a (fetus) lump; then We made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature.  So blessed be Allah the Best to create!"

Until the late 19th century, abortions were both socially acceptable and widely available.  Midwives performed these procedures until professional practitioners began to take over, limiting those who could perform abortion procedures.  According to the article, historians have argued that women's reproductive rights, among other rights, were diminished as European colonial domination incorporated European laws into the Middle Eastern legal systems.  In the 1960's, several meetings convened that brought together muftis from all over the Islamic world to discuss Muslim stances on family planning practices and programs.  In 1969 the use of birth control for economic reasons was approved, meaning, approved for families that could not support additional children.  In 1971, an international conference in Rabat decided that Islam does allow the use of birth control to space births, forbids sterilization except in cases of personal necessity, and forbids abortion after the fourth month of pregnancy, unless the life of the mother is at risk.

 Today, abortion is generally regarded as forbidden after ensoulment of the fetus, although in all MENA countries family planning practices are encouraged.  All schools of thought have declared abortion forbidden for pregnancies resulting from illicit sexual activity such as extra-marital affairs.  Rape is an issue increasingly being recognized as a legitimate justification for abortion within the Muslim world.  Many governments and religious figures have issued fatwas stating that women who are victims of rape should have access to abortion services.  Though there is debate among religious scholars regarding abortion, the issue is not a women's issue.  For instance, the Grand Mufti of Egypt argued that women who are rape victims should have access to abortions and reconstructive hymen surgery to "preserve female marriageability and virginity"(p. 78).

Many countries have adopted more liberal laws regarding abortions, such as Tunisia.  In the aftermath of colonization, abortion law reform became an issue to promote women's rights and status, limit population growth, as well as promote socio-economic growth.  It was the first country in MENA to liberalize these laws, as well as abolishing polygamy and giving men and women equal divorce rights, based on a "progressive interpretation of Islamic principles and beliefs"(p. 79).  Tunisia's abortion laws, according to Hessini, are unique in MENA in that a woman is not required to be married, nor does she need spousal consent to terminate her pregnancy.  Recently, Tunisia has introduced "adolescent-friendly services and medical abortion into its public clinics"(p.79).

Hessini's article was surprising to me, as I assumed that most Muslims would not sanction the use of birth control or abortion in any instance.  I think many of us in the West tend to view Muslims as the "conservative fundamentalist" stereotype.  The article, conversely, points out the staggering diversity of opinions and beliefs within the Muslim world that many in the West probably do not know exist.  We tend to see Islam as a monolithic entity, where women wear black burkas and submissively and passively adhere to whatever men say.  This article shows otherwise.  It demonstrates the amount of attention women are paid in the Muslim world, at least at the religious level, and how it is rather the country or culture, and not religion, that often determines how women are treated and how issues such as abortion and birth control are handled.

Islam and Nationalism Case Studies: Hamas and The Egyptian Muslim Brotherhood

Readings: Between Religion and Politics  Nathan J. Brown & Amr Hamzawy (Ch 7.)
                Between Religion and Politics   Nathan J. Brown & Amr Hamzawy  (Ch 2.) *Pre-Arab Spring

In this entry, I will briefly and generally discuss both Hamas and the Egyptian Muslim Brotherhood's political history and present stances according to the readings.

HAMAS: Behind the Mask part 1 (1:44 - 2:45) (4:23 - end)

HAMAS: Behind the Mask part 2

The Palestinian Islamic Resistance Movement--Hamas--is a political group that has its origins in the Egyptian Muslim Brotherhood, since Gaza was administered by Egypt until 1967.  It, historically, considered the Egyptian Muslim Brotherhood the "mother movement," basing most, if not all, its tenets on this movement.  The "resistance" in the group's title is referring to resistance against Israel, which the organization has espoused since it's inception.  Roots of Hamas lie in both the Jordanian and Egyptian Muslim Brotherhoods.  This shared history extends back to the decline and cessation of the British Mandate in Palestine, the creation of the state of Israel, and the subsequent war in 1948 in which Palestinian resistance fighters, which was considered (and to some, still is) an Islamic cause.  After this war the movement remained underground and did not seek political participation.  After the signing of the Oslo Accords in 1993, Hamas still refused to acknowledge Israel as legitimate and stepped up violence by targeting Israeli settlers.

Hamas became and is part social movement, part military organization, part political party based simultaneously in West Bank, Gaza, and the diaspora.  In the 1980s Hamas became the Islamic alternative to leftist and nationalist groups throughout Palestine, and did not reject cooperation with other groups.  It's "Founding Ideological Document" is the 1988 Hamas Charter.  According to the readings, it is infused with religious references, liberation of Palestine as an Islamic cause, contains invocations of resistance, and uncompromising positions on national issues.  From the time of this charter until 2005, when Hamas entered elections, their positions have evolved.  The organization still defines itself as an Islamic movement, plight of Palestinians as an Islamic cause, use of religious symbolism and rhetoric in politics.  During this time Palestinian observers described Hamas as a nationalist party in religious garb, as Hamas has never repudiated the position that an Islamic state should be constructed in all of Palestine, presumably to include the areas comprising Israel.

After winning elections, divided over whether to pursue an Islamist agenda, an emphasis on resistance, or good governance, meaning making the best policies for its people.  Hamas tried to do both, but these usually pull in opposite directions.  Hamas has used its armed wing to handle internal political dissent, including against Salafi-Jihadists in 2009.

Short history of Muslim Brotherhood

Muslim Brotherhood internal divisions

The Muslim Brotherhood is an Egyptian (although there are groups in other Middle Eastern states) political Islamic movement that remains "one of the most successful social and political movements in modern Arab history"(p. 11).  It was initially founded by a man named Hasan al-Banna and is a group that remains stigmatized in the eyes of many Westerners because of its supposed lack of "commitment to democracy, stance on liberal values, and attitude towards violence"(p. 11).  It was never intended to be a political party, because the movement maintained that party politics were divisive and undermined the interests of the entire community, which took precedence.

Yet, what do most of us really know about the Muslim Brotherhood? Why is it such a popular movement? 

Until the step-down of Mubarak in Feb 2011, Egypt had a type of government that can only be described as semi-authoritarian, which was not conducive to political organization or political dissent. This disillusioned many Egyptians about their current system and made the idea of political reform much more appealing.  The Brotherhood provided just that.  It was founded to pursue a broad reform agenda, yet has shifted and evolved its positions on what exactly that means.  The Muslim Brotherhood's reform initiatives center around three main issues:

     Shari'a:
           The party platform both reassures that a religious agenda and the current, secular system of government are compatible, as well as calls for the creation of a council of religious scholars (elected by a compliment of religious scholars) to advise the legislative and executive branches in matters pertaining to Islamic law.  This portion of their stated platform will be omitted, however, if the Muslim Brotherhood formally adopts a platform. 

     Copts & Women:
          The Muslim Brotherhood has made its position clear that both women and Coptic Christians be excluded from "senior political positions in any state governed according to Islamic principles" (p. 21).  This position is adopted from traditional currents in Islamic thinking that since rulers in Islamic society held some religious functions, he must be Muslim; and since it this position would be in the public sphere, the ruler must also be male. 

     Economics:
          The Muslim Brotherhood has spent most of its time dealing with this issue.  This probably has to do with Egypt's low standard of living, and its desire to position itself as a serious competitor in the political arena.  Their economic issues focused mainly on a vision for a just society, governed according to Islamic principles, with protections for both the poor and the weak.  Ironically, it dislikes the "Nasserist experiment" which is represented with disdain for a socialist, centralized state.  These competing viewpoints makes the Muslim Brotherhood's government seem all but impossible.
 

Other political parties, such as the leftist Unionist Party and the liberal Wafd party, are distrustful of the Muslim Brotherhood due to its ambiguous political platform.  Groups such as the Egyptian Movement for Change defend their right to participate in politics, yet still distance themselves in elections.  Alliances have been achieved, however, which have helped to shape and strengthen the Brotherhood's positions on social and economic issues, as well as political reform. 

Those members of the Muslim Brotherhood in Parliament have focused on five pillars:  Constitutional and legal amendments, political reform, social & economic legislation, religious & moral legislation, and women's rights.

Institute of Traditional Islamic Art & Architecture

Today in class we had a guest speaker come and share information about his Doctoral research which focuses on Islamic Philosophy in higher education.  His research is based in Amman, Jordan, at a school called "The Institute of Traditional Islamic Art & Architecture".  At this school, students are taught traditional techniques and practices of Islamic Art such as Arabesque, Geometric, and Calligraphic designs.

Geometric design in wood carving

 

Calligraphy

Example of Islamic tile-work

According to our speaker, the school's basic philosophy is based on these tenets:

"Allah is beautiful and He loves beauty."
     This phrase is a saying of Abdullah Ibn Mas'ood and means that creation is art that comes from the creator and therefore art should reflect and embody creation.  In other words, Islamic art seeks to emulate the subtle beauty of the universe through such things as 1) geometric designs, often which have patterns based on such detail as the patterns of a fly's eye, 2) proportions, using specific human  measurements to achieve ideal proportions within a space, making people feel "part" of their space and 3)Calligraphy, which is considered the highest art, since it embodies the Word of Allah.

"Education is to shape the soul for eternity."
     This philosophy, in my opinion, was the most thought-provoking.  What this means is that students begin to see their "soul" brought out in their work.  For instance, due to the intricate details in Islamic Art, students must meticulously hand-paint, draw, or craft pieces of art which requires an immense amount of patience.  Therefore students begin to see how distractions or emotions can influence their art; that is to say,  if a student is angry, sad, frustrated, or emotions one should not feel while crafting a piece of Islamic art, it will show through and unbalance or upset the piece (curves will not be as graceful, or patterns unsymmetric).

These arts are taught not only because of their religious importance and relevance, but also because of the cultural significance as well.  As globalization continues to connect world and cover it in a homogenous, and frankly, empty society, it is important to maintain aspects of cultures such as art so they are not lost forever, and continue to give us another way to understand and interpret the world in which we live.

http://www.itiaa.edu.jo/