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This fatwa states that all forms of shamanism (kahanah) and forecasting ('iraafah), whether in practice, in publication, using or believing in, are forbidden (haram).

This fatwa acknowledges the scourge of terrorism that has recently affected many countries, including Indonesia. It also acknowledges the perceptions held by some that terrorism reflects Islamic techings, that Muslims should be approached with caution, and that acts of terror constitute jihad.

The fatwa considers that terrorism, according to Islamic fiqh, constitutes piracy/unlawful warfare (hirabah). It determines that terrorism is a crime against humanity and civilisation that constitutes a serious threat towards state sovereignty and security, to world peace, as well as to societal welfare. It is transnational organised crime that can be categorised as an extraordinary and indiscriminate crime.

The fatwa distinguishes between terrorism and jihad, stating that terrorism is:

1. designed to cause damage (ifsad) and anarchy/chaos (faudha);
2. intended to create fear and destroy others; and
3. conducted without regulation and limits.

Meanwhile, it states that jihad:

1. brings about improvements (ishlah), albeit via warfare;
2. intends to enforce the religion of Allah and/or defend the rights of the oppressed; and
3. is conducted pursuant to regulations specified by shari'a with a clear enemy in mind.

Legally, the fatwa states that acts of terror are forbidden (haram), while acts of jihad are obligatory (wajib). Persons that commit suicide do so for personal reasons and are pessimists, while martyrs do so as a victim for their religion and the Muslim people, with the intent of obtaining the mercy and pleasure of Allah Subhanahu wa Ta'ala. Suicide bombing is, therefore, forbidden (haram), regardless of whether it is committed in a peaceful area or in a warzone. Martyrdom, however, is permitted.

This fatwa was issued in response to a letter to the Indonesian Council of Ulama (Majelis Ulama Indonesia) from Ir. Andan Nadriasta requesting an explanation of the teachings of a Qur'anic study group led by Lia Aminuddin. Aminuddin claimed to have been visited by the Archangel Gabriel (Malaikat Jibril), claims which Nadriasta believed could upset the Islamic community because they contradicted Islamic beliefs. Aminuddin, in a subsequent letter to the Secretary of the Council Fatwa Commission, confirmed that she had indeed been visited by, and received teachings from, the Archangel Gabriel.

During a Fatwa Commission hearing, Aminuddin explained that on one occasion she had been left upset by the attitudes of Anton Medan and two kiai (Nur Muhammad Iskandar and Zainuddin MZ), which had left her in tears every night, and moved her to voice her frustrations to Allah. Aminuddin claimed that one night her entire body had trembled and that she had sweated excessively, all the while feeling cold. The next day she was able to see a variety of things: for example, she could see which cars on the road were the result of corruption. She could also treat a variety of illnesses. Afterwards, she was visisted by an invisible creature which followed her and provided her with Islamic teachings and guidance. That creature revealed itself to her as Habib al-Huda.

One day one of Aminuddin's patients, Indra, who Aminuddin claimed was a genie, told Aminuddin that she was being accompanied by the Archangel Gabriel. On another day, another person came to see Aminuddin and told her the same thing. When Aminuddin questioned the truthfulness of these statements to her accompanist, her accompanist confirmed he was indeed the Archangel Gabriel. Aminuddin was then instructed by the Archangel Gabriel to carry out umrah in order to obtain evidence that he was indeed Gabriel. Along her umrah journey Aminuddin saw signs that she had indeed been accompanied by Gabriel. Gabriel, however, only visited her when he wanted, and in order to convey to her necessary messages.

This fatwa determines that belief in angels, including the Archangel Gabriel, must be based on information or an explanation from revelation (the Qur'an or Hadith). There exists no Qur'anic verse or hadith that states that the Archangel Gabriel is still instructed by Allah to impart teachings on the people because the teachings of Allah are already perfect. A person's confession that they have been visited and received teachings from the Archangel Gabriel is, therefore, contrary to the Qur'an. The fatwa states that Aminuddin's confession is viewed as being misled and misleading. The fatwa concludes by imploring Muslims to take care when receiving spiritual guidance, and to always preference teachings derived from the Qur'an and Hadith as ratified by ulama.

This fatwa affirms a raft of preceding fatwa that declare the teachings of Darul Arqam to be divergent from Islamic beliefs (Aqidah Islamiyah). It supports in full the decision of the Attorney-General of the Republic of Indonesia to prohibit the distribution of the book Aurad Muhammadiyah pegangan Darul Arqam, by Ustaz Azhari Muhammad, published by Penergan Al-Arqam. It also supports the Attorney-General's decision to maintain efforts to protect the prohibition on the distribution of the book Presiden Soeharto Ikut Jadwal Allah by Abuya Syech Imam Azhari Muhammad, edited by Ustazah Chadijah Aam, published by Penerbitan al-Arqam Indonesia.

The fatwa recommends that the Attorney-General of the Republic of Indonesia issue a prohibition on Darul Arqam and the dissemination of its ideas and teachings for the sake of protecting the purity of Islamic teachings and national unity. The fatwa also calls on Muslims not to be influenced by the teachings of Darul Arqam.

This fatwa acknowledges that in certain regions of Indonesia there are religious streams that do not acknowledge the hadith of the Prophet Muhammad SAW as a source of Islamic shari'a law. Such streams include that espoused by Irham Sutarto (employee of PT Unilever Indonesia in Jakarta).

The fatwa states that a religious stream that does not consider the hadith of the Prophet Muhammad SAW to be a source of Islamic shari'a law is misled and misleading, and exists outside the Islamic faith. The fatwa also directs those following such streams, whether they are aware or not, to repent immediately, and for the government to place a prohibition on such streams.

This fatwa acknowledges the principal distinctions between Sunni and Shi'a Islam:

1. Shi'a Islam rejects hadith not narrated by the Prophet's family (Ahlu Bait), while Sunni Islam (Ahlu Sunnah wal Jama'ah) does not differentiate between hadith provided that those hadith meet the criteria of the classification of hadith (mustalah hadis);
2. Shi'a Islam perceives imams as infallible (ma 'sum), while Sunni Islam does not;
3. Shi'a Islam does not acknowledge consensus (ijma') without the presence of an imam, while Sunni Islam does;
4. Shi'a Islam believes that political leadership/government is included in the pillars of religion, while Sunni Islam believes in general welfare with the aim of religious, spiritual, political leadership being to guarantee and protect the proselytisation and interests of the Islamic people (umat); and
5. Shi'a Islam, in general, does not acknowledge the succession of Abu Bakar as-Siddiq, Umar Ibnul Khatab, and Usman bin Affan, while Sunni Islam does.

Acknowledging these principal differences, especially with regard to government (imamah), the Indonesian Council of Ulama implores Indonesian Muslims to understand Sunni Islam in order to increase their own vigilence towards the flow of interpretations based on Shi'a Islam.

This fatwa prohibits a Muslim woman from marrying a non-Muslim man. It also states that a Muslim man is forbidden from marrying a non-Muslim woman. While the fatwa acknowledges that there is a difference of opinion as to whether or not a Muslim man may marry a woman of the Book (Ahlu Kitab), it determines that such an arrangement is forbidden (haram).

This fatwa states that any attempt to trivialise religion or to incorrectly cite scripture degrades the purity and sanctity of religious life. Accordingly, the Indonesian Council of Ulama (Majelis Ulama Indonesia) is committed to tackling such cases with seriousness and in perpetuity.

This fatwa states that, pursuant to the information collated from nine books on Ahmadiyya, the Indonesian Council of Ulama (Majelis Ulama Indonesia) has determined that Ahmadiyya is a religious congregation (jama'ah) outside of Islam that is misled and misleading. The fatwa acknowledges that Jemaat Ahmadiyah is a recognised legal entity in the jurisdiction of the Republic of Indonesia, but that for Muslims it has resulted in:

1. disquiet, because its teachings are contrary to Islamic teachings;
2. disunity, especially in regards to prayer (shalat), marriage (munakahat), etc; and
3. a threat to state order and security.

This fatwa states that the Islam Jama'ah sect commenced in Indonesia in the 1970s. As its teachings were misled and misleading, and led to disquiet among Indonesian society, its interpretation of Islam was prohibited by the government in 1971. Islam Jama'ah, however, continued to operate under different names, which continued to change until 1977-78. The philosophy of Islam Jama'ah was that there were 72 categories of Muslims who were not part of Islam Jama'ah and would, therefore, be directed to hell.

The sect believed it had to appoint a Leader of Believers (Amirul Mukminin) as its central leadership; a leader who must be obeyed. Adherents had to pledge allegiance to this Leader in order to be guaranteed passage to heaven, and the only rightful and permissible Islamic teachings came from ther Leader. Adherents of the sect also had to cut off ties with persons from these other categories, even if those people were their parents; they were not allowed to pray behind people who were not adherents of Islam Jama'ah; they were not allowed to wear clothing for prayers that had been touched by people who were not adherents unless it had been cleansed; husbands even had to endeavour to make their wives join the sect, and if their wives refused, they would have to divorce them. A legitimate marriage was one officiated by the sect's leader, and for a sermon to be legitimate it would have to be conducted in Arabic.

This fatwa states that Islam Jama'ah, Darul Hadits (or whatever other pseudonym the sect may have adopted), is contrary to the teachings of Islam, and that its dissemination is designed to destablise the state. It implores Muslims to avoid its teachings and to return to the pure teachings of Islam with the intent and desire to similarly save those who have already chosen Islam as their religion from the wrath of Allah. It also implores people to report to their local public prosecutor any evidence of activities conducted by Islam Jama'ah.

This fatwa was issued in response to the following questions from the Attorney-General of the Republic of Indonesia:

1. Jamaah Muslimin Hizbullah is of the opinion that pledging an allegiance (berbai'at) to the Imam of Jamaah Muslimin Hizbullah is obligatory (wajib). What is the opinion of the Council?
2. Can the Council provide to the Attorney-General Qur'anic verses or Hadith regarding Islamic government/Caliphate (Jama'at Imamah/Khalifah) and swearing an oath (Bai'at) apart from that produced by Jemaat Muslimin Hizbullah?
3. What is the Council's opinion on the formation of Jamaat Muslimin Hizbullah under the leadership of Syeh Wall Al Fatah in 1953 which, until now, has continued under the leadersihp of Imam Haji Muhyiddin Hamdi?
4. Can the Council provide any further information in relation to Jamaah Muslimin Hizbullah?

In the fatwa, the Council provided, among other information, the following in response:

1. Jama'ah means more than two people, which, in this case, means at least two people who pray five times a day. Regular prayers are encouraged but are not obligatory (sunat mu' akkad), however, Friday prayers (shalat Juma'at) are considered a pillar of a Muslim's Friday (rukun Jum'at). There are even those who believe that congregating to pray fives times a day is obligatory for some Muslims (fardhu kifayah); that praying together reaps twice the rewards of praying on one's own, and is advocated by Islam. The Council also states that jama'ah in a societal context means working together for good against evil (amar ma'ruf nahi munkar), helping one another socially, and avoiding disunity.
2. Khalifah means representative (wakil), meaning the person elected by the jama'ah to become their leader. Historically, khalifah referred to the head of Islamic government at the time of the companions of the Prophet (sahabat).
3. Bai'at literally implies a handshake as a sign of an agreement. More specifically, however, it is an acknowledgment by the people of their leader's authority.
4. Jama'ah Muslimin Hizbullah is an Islamic people's organisation with its own interpretation of Islam. The Council acknowledges that there exist groups among Indonesia's Muslim population with differing views and beliefs on Islam, some of which diverge from the Qur'an and Hadith. Usually such divergent followings are limited in numbers and, over time, struggle to acquire more followers. That said, proselytisation (da'wah) efforts are indeed necessary to correct these incorrect interpretations of Islam.

This fatwa states that the burial of Muslim corpses is obligatory for the community (wajib kifayah), and that the government must make land available for public burials. Every Muslim may prepare a particular site for their own burial, and may state in their will (berwasiat) their desire to be buried in a certain place, circumstances permitting. The fatwa declares that the sale and purchase of land for the purposes of a gravesite is permissible, pursuant to the following conditions:

1. the conditions and pillars of sale and purchase are met;
2. the transaction is conducted in a simple manner, not being overly excessive or acquiring and using land in an excessive fashion;
3. Muslims are not to be buried alongside non-Muslims;
4. the administration and organisation thereof is to be carried out pursuant to shari'a provisions; and
5. the rights of other persons are not precluded as a result of retaining burial services.

The fatwa reiterates that the sale and purchase of land, as well as businesses selling land, for exorbitant burials, is forbidden (haram).

This fatwa states that all living creatures have the right to life and to be used to benefit human beings. The fatwa obliges people to treat endangered species well by protecting and preserving them in order to ensure their sustainability.

This fatwa states that the genetic modification of flora, fauna, and microbes is permissible (mubah), provided that such modification:

1. is conducted for human benefit;
2. is not hazardous for either human beings or the environment; and
3. does not involve the use of human genes or other human body parts.

Genetically-modified flora is deemed halal and permitted for use, provided that it:

1. is of benefit; and
2. is not hazardous.

Genetically-modified fauna is halal, provided that:

1. the animal is fit for human consumption;
2. it is of benefit; and
3. it is not hazardous.

The use of genetically-modified organisms in food, medicine, and cosmetics is halal, provided that it:

1. is of benefit;
2. is not hazardous; and
3. does not derive from forbidden (haram) sources.

This fatwa states that a mosque may be used as, for example, an educational facility, meeting room, or child recreation centre, provided that such activities:

1. do not contravene shari'a;
2. always respect the mosque; and
3. do not disturb those praying or performing other rituals (ibadah).

Similarly, hiring out parts of a mosque for wedding receptions, for example, is permitted provided the mosque is treated with respect in the process. These conditions apply to land and objects donated pursuant to a waqf as well.

This fatwa states that Islam shariatises medical treatment as it constitutes a part of disease prevention. Medical treatment may not contravene shari'a, while medicine used for the purposes of medical treatment must use holy and halal ingredients. The fatwa requests that the government ensure such halal medicine is readily available, and implores business operators to have regard for halal components in medicine and not to assume that using medicine implies the patient's condition is an emergency. It also requests that authorities not certify as halal medicine containing forbidden (haram) or unclean (najis) ingredients, and implores people to always use holy and halal medicine.

This fatwa states that a mother may provide a child who is not her own biological child with her breast milk provided that:

1. she is healthy, both mentally and physically; and
2. she is not pregnant at the time.

Donorship of breast milk is akin to sharing a wet-nurse, meaning that the child recipient becomes an unmarriageable kin (mahram) for the donor's biological children if:

1. the child recipient is between the age of 0-2 years;
2. the identity of the donor is known;
3. the child recipient receives breast milk on at least five occasions; and
4. the breast milk is administered directly from the donor's teat (imtishash) or from a plastic teat.

The fatwa also states that the child recipient need not be Muslim either. The provision and receipt of breast milk may result in the provision of compensation to the donor, but that compensation is not to be commercial in nature, and must be for the purpose of child-rearing, rather than for the sale and purchase of breast milk.

This fatwa acknowledges that shellac is a resin secreted by the lac insect that lives in plants. It declares that shellac is holy (suci) and its use in food, medicine and cosmetics is halal, provided it provides benefit and is not hazardous.

This fatwa states that the use of cosmetics is permissible provided that those cosmetics:

1. comprise halal and holy ingredients;
2. are used for shari'a-compliant purposes; and
3. are not hazardous.

The fatwa forbids the use of internal cosmetics that contain unclean (najis) or forbidden (haram) ingredients, but permits external cosmetics that contain such ingredients provided those ingredients are not pork products, and the person using such cosmetics washes themselves afterwards. Among other provisions, the fatwa also states that cosmetics containing genetically-modified microbes that contain swine or human genes are forbidden. Moreover, cosmetics containing halal animal products where the method of slaughter of the animal is unknown are disliked (makruh tahrim), and should therefore be avoided, as should cosmetics that potentially contain pork-based products until it is clear as to whether or not they in fact do.

This fatwa forbids a man from having more than four wives at once. If a man takes a subsequent wife or wives, at law, that woman or those women are not considered his wife/wives. A man that takes more than four wives must repent by:

1. reading the istighfar (seeking forgiveness from Allah);
2. expressing regret for his conduct;
3. leaving that conduct behind him; and
4. committing not to reoffend.

The man must also leave the woman/women and provide her/them with financial support, as well as financial support for any offspring resulting from their courtship/relationship. If the man refuses to comply with the above steps, the government must act to separate the man from the woman/women through the religious courts.