International Conference on Islamic Contemporary Issues and Management 2025

International Journal of Research and Innovation in Social Science (IJRISS) | ISSN: 2454-6186

DOI: 10.47772/I0JRISS | ICICM 2025 - Conference Proceedings | Volume IX Issue XXIX November 2025

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Comparing the Mosque Tour Program (MTP) between Selected

Mosques

Mohammad Dhiya’ul Hafidh Fatah Yasin

, Muhammad Muthi’ul Haqq Fatah Yasin

, Nik Md. Saiful

Azizi Nik Abdullah

1,2

Faculty of Islamic Studies, Universiti Islam Antarabangsa Tuanku Syed Sirajuddin (UniSIRAJ),

Malaysia

Faculty of Education, International Islamic University Malaysia (IIUM), Malaysia

Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.92900001

Received: 17 November 2025; Accepted: 24 November 2025; Published: 17 December 2025

ABSTRACT

Mosque tour program promotes tolerance and understanding through interfaith dialogue. This study examines

how mosque tour program in Tuanku Mizan Zainal Abidin Mosque (TMZAM) in Malaysia, Al Fateh Grand

Mosque in Bahrain, and Suleymaniye Mosque in Turkiye being conducted through interview and compare the

nuances of mosque tour guiding practices across diverse cultural contexts. This study reveals that the guides in

each mosque deliver the information of the purpose of mosque in Islam, and what the Muslims do within. Each

mosque also has its own perks. For instance, the location of TMZAM in front of the Palace of Justice, simple but

rich decorations of Al Fateh Grand Mosque, and historical and architectural aesthetic in Suleymaniye Mosque.

Each mosque has its own selection and training criteria of the volunteers, as well as how they provide supports.

This study concludes that the systematic and holistic mosque tour program is essential in achieving the

appreciation and understanding of Islam and Muslim culture among non-Muslims. Future researches are

suggested to observe the impact of tour program in yet to be studies mosques, as well as producing new tailormade

modules for mosque tour program and interfaith dialogue especially by combining the applicability of others’

module and the uniqueness of the concerned mosques themselves. The inclusion of mosque tour program in

national level program such as Visit Qatar or community level like Visit My Mosque also deserve certain

attention.

Keywords: Al Fateh Mosque; Interfaith dialogue; Mosque Tour; Suleymaniye Mosque; TMZAM

INTRODUCTION

Interfaith dialogue is deeply rooted in Islamic teachings and is considered a vital method for spreading the

message of Islam. The Holy Quran emphasizes the importance of dialogue in building positive relationships with

people of other faiths. Allawi & Abd. (2023) suggested the Quranic verse in Surah Al-Nahl highlights the

significance of dialogue as a means of seeking truth and understanding through contemplation of the creations,

including their beginning and ending.

Mosque tour programs is one of the best media that promote interfaith dialogue. It has also gained increasing

prominence worldwide as vehicles for education, cultural exchange, and community building. Guided tours of

mosques allow visitors (often from non-Muslims communities) to learn about Islamic beliefs, history, and art by

experiencing a key cultural landmark first-hand (Moghavvemi et al., 2021; Navajas-Romero et al., 2020).

In many countries, both Muslim-majority and non-Muslim-majority, mosque open days and visitation programs

have been organized by religious councils and tourism authorities. These programs often coincide with festivals

(e.g. Qatar’s annual “Visit Qatar” or the UK’s “Visit My Mosque” weekend) and invite visitors for guided tours,

discussions, or social events. The UK's "Visit My Mosque" that use open houses with Q&A sessions and joint

International Conference on Islamic Contemporary Issues and Management 2025

International Journal of Research and Innovation in Social Science (IJRISS) | ISSN: 2454-6186

DOI: 10.47772/I0JRISS | ICICM 2025 - Conference Proceedings | Volume IX Issue XXIX November 2025

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activities have proved its ability to combat Islamophobia and promote harmony by showcasing everyday Muslim

life (Susilo, 2020). Governments and Islamic organizations have begun to recognize this trend: for instance,

Malaysia’s Islamic Tourism Centre and the Bahrain Tourism Authority actively promote mosque visitation as part

of cultural tourism strategies (COMCEC, 2016). Malaysian and Singaporean governments are promoting a

number of mosques that are also used as part of historical and cultural tour packages for anyone, to demonstrate

cultural diversity, cultural understanding, tolerance between religions, Islamic history, and the history of mosques

and the surrounding Muslim community in both countries (Adriani et al., 2022). Indeed, the Blue Mosque in

Istanbul or the Sultan Mosque in Singapore receive tens of thousands of visitors annually, illustrating their draw

as cultural heritage sites (Çıkı & Tanrıverdi, 2023).

METHODS

This qualitative study uses comparative analysis of data collection methods across Iron Mosque (Malaysia), Al

Fateh Grand Mosque (Bahrain), and Suleymaniye Mosque (Turkey) reveals a progressive and multi-dimensional

approach to understanding mosque tour guiding practices. Each data is collected through interviews with senior

mosque tour guides, with additional method of naturalistic observation for Iron Mosque and Suleymaniye

Mosque; and workshop participance for both of Al Fateh Grand Mosque and Suleymaniye Mosque.

RESULT AND DISCUSSION

Analysis of mosque tour programs at Iron Mosque (Malaysia), Al Fateh Grand Mosque (Bahrain), and

Suleymaniye Mosque (Turkiye) reveals distinct operational models and commonalities in visitor engagement.

Key findings include significant variations in support system and modules are in Table 2

Table 2 Key Characteristics

Mosque

Iron Mosque

Al Fateh Mosque

Suleymaniye Mosque

Country

Malaysia

Bahrain

Turkiye

Main attraction

Among Putrajaya visit trail

Grandiose of the building

Historical monument

NGO in charge

Islamic Outreach ABIM Centre

(IOAC)

Discover Islam

Society (DIS)

Cross Cultural

Communication Center

(Turkiye)

Support from

government

Acknowledgement and hour-based

allowance to the volunteers

Acknowledgement and

some financial support

Acknowledgement

Main

volunteer

s’ demographic

Local professional pensioners

Evenly matched between

local and international

University students

Mostly international

university students

Financial

supports

for volunteers

Government pays the allowance;

NGO provide

training and materials

Everything provided

by NGO

Everything provided by

NGO

Type of visitors

Equal between individual and in

group

Mostly in group

Mostly individual

Name of module

Mosque Tour Program

Awareness Through

Mosque Tour

Cross-cultural volunteer

program

Initiated in

2011

1987

2014

How are the

nonMuslim

visitors

approached?

The mosque authority allocated a

non-Muslim visitors’ area where the

mosque tour guides

approach them

The non-Muslim visitors

must go thru the Discover

Islam Society reception.

They’ll welcome with tea

and date. Then most

The mosque authority

allocated a non-Muslim

visitors’ area where the

mosque tour volunteers will

approach. The NGO is also

International Conference on Islamic Contemporary Issues and Management 2025

International Journal of Research and Innovation in Social Science (IJRISS) | ISSN: 2454-6186

DOI: 10.47772/I0JRISS | ICICM 2025 - Conference Proceedings | Volume IX Issue XXIX November 2025

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suitable guide will be

appointed to

very active in various

travelling websites and

them based on gender and

language

apps to promote the

program and schedule the

appointment

General

explanation

module concept

after icebreaking

& intro about the

mosque

Icebreaking >

History >

Significant of the location >

Significant of the

architecture >

Finding similarity between Islam &

visitors’ religion such as all are

children of

Adam>

Uniqueness of Oneness, revelation

and prophethood of Muhammad

PBUH > Giving out

reading materials and

requesting the visitors to

fill in feedback forms

Welcoming procedure at

counter >

Explaining about

courtyard, congregation &

unity >

Solah (include adhan,

wudhu, qibla, saf (row),

right of women and

offering the visitors to

experience the solah’s

movements) >

Tawheed and Quran

(include no statues/

images, Oneness, no

mediators between human

and Allah, calligraphy and

geometrical >

Giving out reading

materials and invite who

interested in longer

discussion to special

lounge inside the mosque

Icebreaking including

emphasizing this is free of

charge volunteerism service

> History and some

architecture quality>

Mihrab, no statues, criteria

Imam, equality in Islam >

Explaining pillars of Islam

Iman >

Inviting the tourists >

Giving out reading

materials and invite who

interested in longer

discussion to NGO’s office

beside the mosque

Normal

timeframe of

interaction

between mosque

tour guide and a

group of

visitors

Undetermined

30-60 minutes starting

from entrance to exit

15 minutes from the 1

until

the last word.

More time will be allocated

to who interest.

Posters

Have posters displayed. The most

promoted are

about the history of Prophet and his

family tree

Have posters displayed.

The most promoted are

about how solah is

performed

No poster displayed

Provision of iftar

for non-Muslim

tourists

Yes

Using comparative data on support systems, volunteer demographics, and module implementation, this discussion

highlights the varied institutional models that shape visitor engagement and interreligious understanding. Each

mosque developed its respective tour program at different times and with different strategic goals. Bahrain’s Al-

Fateh Mosque pioneered its module in 1987 under the Discover Islam Society (DIS), showing long-term vision

in interfaith outreach. Malaysia followed in 2011 with its “Mosque Tour Program,” spearheaded by the Islamic

Outreach ABIM Centre (IOAC). Turkey’s “Cross-cultural Volunteer Program” by Cross-cultural Communication

Center (CCC) began more recently in 2014, reflecting the growing interest in engaging tourists at heritage sites.

Despite the difference in inception dates, all three programs share a common mission: to educate non-Muslims

about Islam in a respectful, informative, and culturally sensitive manner.

International Conference on Islamic Contemporary Issues and Management 2025

International Journal of Research and Innovation in Social Science (IJRISS) | ISSN: 2454-6186

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The method of engaging non-Muslim visitors varies. In both Malaysia and Turkey, visitors are informally

approached in specially designated areas within the mosque, making the interaction more spontaneous. In

contrast, Bahrain adopts a more structured process where non-Muslim guests must check in at the DIS reception

counter, where they are warmly welcomed with tea and dates. This approach reinforces hospitality as a core

Islamic value and enhances the quality of interaction. Turkey stands out by leveraging online platforms and travel

apps to actively promote its program and schedule appointments in advance, enhancing accessibility and

visibility.

While all three modules aim to introduce Islam and the mosque environment, their methods of delivery differ.

The Iron Mosque’s program progresses from icebreaking to architecture, comparative theology, and ends with an

introduction to the Prophet Muhammad (PBUH) and Islamic belief fundamentals. Bahrain’s module focuses on

practical aspects of Islamic worship, including congregational prayer and rituals like ablution, with an immersive

experience of prayer movements. Turkey’s approach is shorter and concise, offering a 15-minute core module

followed by optional deeper discussions at their adjacent NGO office. These variations reflect local cultural

expectations, logistical limitations, and volunteer capabilities.

The time allocated for interaction also differs notably. Bahrain’s structured module typically lasts between 30 to

60 minutes, suggesting a planned, consistent educational approach. Turkey’s module is brief, just 15 minutes, but

allows additional time for visitors who show interest. Malaysia’s interaction duration is highly variable, likely

due to its unstructured visitor arrival. This variability provides flexibility but may result in inconsistency in

message delivery and depth of learning, depending on the guide and crowd.

Visual aids such as posters serve as silent educators and reinforcers of spoken messages. Malaysia and Bahrain

make use of well-designed posters focusing on Prophet Muhammad’s genealogy and the ritual of solah,

respectively. These displays add a visual dimension to the tour content and help bridge language gaps. Conversely,

Turkey’s Süleymaniye Mosque does not display any posters, possibly to preserve the aesthetic and historical

integrity of the site. While understandable, this lack may limit spontaneous learning for visitors without guides.

Volunteer demographics reflect differing models of engagement. In Malaysia, local professional pensioners offer

their time, bringing maturity and lived experience. Bahrain benefits from a well-balanced pool of local and

international students, enabling it to cater to diverse linguistic and cultural needs. In Turkey, most volunteers are

international students, often multilingual and flexible, but potentially lacking long-term commitment or formal

training. Structurally, both Malaysia and Bahrain have fully functioning NGO offices within their mosques,

facilitating coordination and continuity. Turkey lacks this infrastructure, which may limit strategic program

development. Malaysia’s program is highly institutionalized. Volunteers are compensated through government

allowances and receive training and materials from the NGO. Bahrain’s volunteers are fully supported by the

Discover Islam Society, without direct financial aid from the government even though the NGO itself may receive

some financial aid from related government agency. Turkey follows a fully self-sustained model, where all costs

are borne by the NGO, despite receiving official acknowledgment. These funding structures impact not only

volunteer motivation but also program consistency, capacity building, and expansion potential.

Visitor composition shapes program design. Malaysia’s Iron Mosque caters equally to group and individual

visitors, requiring adaptable modules. Bahrain is predominantly group-based, making it easier to conduct

structured tours. Turkey sees mostly individual tourists, necessitating flexible, short, and accessible presentations.

While Bahrain’s and Malaysia’s models benefit from group momentum, Turkey’s one-on-one or small group

interactions can offer more personalized engagement if adequately supported by trained guides.

All three mosques incorporate theological and cultural themes in their modules, but their emphasis varies.

Malaysia highlights theological similarities and common ancestry (e.g., all are children of Adam), fostering

interfaith resonance. Bahrain’s module is more practice-oriented, emphasizing rituals and Islamic practices to

demystify solah and tawheed. Turkey’s module emphasizes architecture and social equality before explaining

core beliefs like the pillars of Islam and Iman. Each pedagogical choice reflects strategic decisions about what

aspect of Islam to highlight in a limited time frame.

International Conference on Islamic Contemporary Issues and Management 2025

International Journal of Research and Innovation in Social Science (IJRISS) | ISSN: 2454-6186

DOI: 10.47772/I0JRISS | ICICM 2025 - Conference Proceedings | Volume IX Issue XXIX November 2025

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CONCLUSION

Each mosque presents a unique model shaped by its historical, cultural, and institutional contexts. Malaysia offers

a best-practice model of integration between the mosque, NGO, and government, with structured programs and

well-supported volunteers. Bahrain blends hospitality and pedagogical rigor, targeting group outreach through a

long-standing institutional framework. Turkey’s model, while informal and heritage-driven, shows potential,

especially if NGO operations are further institutionalized and supported. Moving forward, mosques aiming to

foster cross-cultural understanding should consider balancing tradition with structure, spontaneity with

preparation, and hospitality with strategic planning.

Key findings reveal distinct yet effective approaches across contexts. While volunteer demographics varied,

ranging from local pensioners in Malaysia to international students in Türkiye, all programs emphasized cultural

sensitivity and personalized interaction. Designated visitor areas in Malaysia and Türkiye, alongside structured

reception protocols in Bahrain, ensured respectful engagement. Educational content was tailored to visitor

constraints, balancing historical narratives, Islamic principles, and experiential learning. Despite differences in

funding (government allowances vs. philanthropic support) and resource allocation, all sites reported consistently

positive visitor reactions, indicating successful promotion of intercultural appreciation.

Practical implications suggest mosque administrators could enhance outreach by adopting modular content

frameworks, integrating digital tools for multilingual support, and fostering cross-sector partnerships with tourism

authorities. Volunteer training should emphasize intercultural communication alongside theological knowledge.

Limitations include the focus on large, iconic mosques, potentially limiting applicability to smaller community

mosques. Future research should evaluate long-term impacts on participants’ interfaith attitudes, compare digital

versus in-person tour efficacy, and develop standardized assessment tools for intercultural competency

development.

The research contributes to religious tourism literature by demonstrating how mosque tours bridge cultural divides

through adaptable, context-specific models. It establishes that effective programs prioritize three elements:

trained volunteers as cultural mediators, structured yet flexible educational content, and logistical considerations

balancing accessibility with worship integrity. In summary, mosque tours represent significant yet understudied

mechanisms for promoting global religious literacy and social cohesion. Their continued refinement and

expansion merit scholarly and institutional investment as platforms for sustainable peacebuilding. Future research

could explore:

1. How mosque tour programs influence the long-term attitudes of non-Muslim visitors toward Islam,

especially beyond the short-term positive feedback noted in the current study.

2. Secondly, there is a need to develop and test tailor-made tour modules that combine best practices from

multiple countries while adapting to local cultural and religious contexts.

3. Third, comparative studies should also include smaller or community-based mosques, to assess scalability

and inclusivity of tour programs beyond major urban or heritage sites.

4. Fourth, researchers can evaluate the effectiveness of digital mosque tours or virtual reality platforms in

enhancing interfaith dialogue, particularly for those unable to visit physically.

5. Fifth, future work should investigate the integration of mosque tours into national tourism agendas, such

as “Visit My Mosque” campaigns or “Visit Qatar,” to measure their socio-economic and cultural impact.

These directions would not only strengthen the academic discourse on religious tourism but also support

institutional efforts toward peacebuilding and cultural diplomacy.

ACKNOWLEDGEMENT

The authors gratefully acknowledge funding from Tuanku Syed Sirajuddin International Islamic University

(UniSIRAJ), under the grant number STG-085/2023.

5
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International Conference on Islamic Contemporary Issues and Management 2025 
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