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This fatwa states that among Islamic jurists (fuqaha') there exist two schools of thought as to determining the commencement of Ramadhan and Syawal/Idul Fitri. The first, championed by Imam Syafi'i, is dictated by the relevant time the sun rises and sets and, therefore, the place. The second does not take these points into consideration. The Fatwa Committee states that, in the absence of a 'Qadi Internasional', it is the prerogative of each country's government to stipulate the relevant commencement date.

With regards to determining the commencement date of Zulhijjah/Idul Adha, the fatwa acknowledges that the ulama have reached a consensus that each country has its own time to perform the Idul Adha prayer (shalat).

This fatwa states that prayer (shalat) and fasting times in areas in which daytime and nighttime are not of equal length are to be adjusted to accord with the local time of the nearest place where daytime and nighttime are of equal length.

This fatwa states that the Indonesian Council of Ulama Fatwa on the Legitimacy of Jeddah as miqat remains unchanged. Therefore, King Abdul Aziz Airport is a legitimate starting point (miqat) for performing the hajj and umroh. The fatwa also states that pilgrims may carry out ihram (that is, enter the sacred state of ritual purity before performing the hajj) before arriving at the miqat. Moreover, pilgrims carrying out ihram from Indonesia should take care of their health and distance themselves from any ihram prohibitions.

This fatwa does not derogate from the decision of the leading Ulama Council of the Kingdom of Saudi Arabia, stating that Indonesian Muslims may commence ihram (that is, enter the sacred state of ritual purity before performing the hajj) from Jeddah, without having to pay a fee. For Indonesian Muslims travelling to Medina first, they may commence ihram from Zulhulaifah (Bir Ali).

This fatwa states that Indonesian Muslims are to perform the 'Daf'ul Bala' prayer after the fifth shalat and at the end of Qunut shalat witir, in the second half of the holy month of Ramadhan.

This fatwa recalls the decision of the Musyawarah Alim Ulama on ability (istitha'ah) to perform the hajj, which states that Muslims are considered to be able (istitha'ah) to perform the hajj if they are physically, mentally, and financially able to do so, and do not neglect their familial obligations in the process. Therefore, if any prospective haji were to encounter difficulties while performing the hajj, it would be because they have failed to meet these criteria. If a prospective haji were required to meet certain other government-enforced criteria to be eliglble to embark on the hajj, such as being of a certain age, posessing linguistic competency in Arabic, or having a complete grasp of hajj rituals, the fatwa states that the government would be making the hajj process unnecessarily difficult. The fatwa also notes that many who perform the hajj are from more disadvantaged or rural socio-economic backgrounds, meaning that any difficulty they may encounter in the process should be considered commonplace.

This fatwa states that the use of anti-menstrual medication while performing the hajj is permissible (mubah). The fatwa states that the use of such medication to assist during Ramadhan is disliked (makruh), but for women for whom it is difficult to fast on other days, it is permissible. The use of anti-menstrual medication for other reasons depends on the person's intent. If, however, it is for reasons that contravene religious law, then the use of such medication is forbidden (haram).

This fatwa acknowledges and praises pre-existing state dignitary religious activities, while imploring state dignitaries, government officials, and public leaders to more actively pioneer activities related to worship (ibadat) by, for example:

1. holding religious study events and courses for personal use, for collegial purposes, for familial purposes at people's homes, and religious lectures at people's places of work;
2. holding Friday prayers (shalat Jum'at) and ceremonies for significant days in the Islamic calendar at people's places of work; and
3. collecting books on Islam in Indonesian and other languages for the purposes of creating libraries in people's places of work and their homes.

This fatwā considers that, as a result of traveling internationally, people may miss Friday (i.e., depart on a Thursday and arrive on a Saturday). Pursuant to the Ḥanbalī school of thought, however, all persons aboard ships and aircraft are to perform Friday congregational prayers.

These prayers are only to be performed on Friday: If, as a result of traveling, a person has two Fridays, he or she is to perform the prayer on the first of those two Fridays. If it is that there is no Friday, however, the person is to estimate the appropriate time at which to pray.

This fatwa acknowledges the recent development of a stream of Islamic leadership established by Ahmad Moshaddeq which teaches a creed (syahadat) that differs from traditional Islamic teachings. The fatwa finds that, contrary to Islamic teachings, this new stream of Islam:

1. states: "Asyhadu alla ilaha illa Allah wa asyhadu anna masih al-Mau'ud Rasul Allah" ("I bear witness that there is no God except Allah, and I bear witness that the promised Messiah is the Messenger of God");
2. teaches that there is a new prophet/messenger (nabi/rasul) who came after the Prophet Muhammad SAW; and
3. does not oblige its followers to pray (shalat), fast (puasa) or perform the hajj (haji).

The fatwa declares that followers of this particular stream of Islam are apostates (murtad). It also urges the government to prohibit the dissemination of this interpretation of Islam, to close all places associated with it, and to silence its leadership, pursuant to current legislative provisions.

This fatwa reinforces a 1980 fatwa issued by the Indonesian Council of Ulama (Majelis Ulama Indonesia) that stipulates that Ahmadiyya is outside Islam, misled and misleading, while its adherents are apostates (murtad). It also implores adherents of Ahmadiyya to return to the correct teachings of Islam, in line with the Qur'an and Hadith. The fatwa also obliges the government to prohibit the dissemination of the Ahmadiyya interpretation throughout Indonesia, as well as to freeze the organisation and close all sites of Ahmadiyya-related activities.

This elucidation of Indonesian Council of Ulama Fatwa No. 11 of 2005 on Ahmadiyya provides background information on the Ahmadiyya sect, its leader (Mirza Ghulam Ahmad) and his supposed exaltation by Allah as prophet (nabi) and messenger (rasul), and its history.

This elucidation of Indonesian Council of Ulama Fatwa No. 7 of 2005 on Pluralism, Liberalism and Secularism states that Indonesian Muslims are in the middle of a non-physical war or war of thoughts (ghazwul fikr). Principally, secularism and liberalism, two schools of thought from the West, have arrived in Indonesia and have caused much of society to diverge from the teachings of Islam.

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 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 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.