SHARIAsource

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 joint decree stipulates that regional heads are to permit religious dissemination and worship, provided that such activities do not contradict current laws and do not disrupt public order.

This stipulation amends dicta contained in Temporary People's Consultative Council Stipulation No. 2 of 1960 on Religion, Education, and Culture.

This regional regulation prohibits: 

1. adultery and conduct leading towards adultery;
2. Pondok Baremoh (brothels);
3. gambling;
4. Kupon Putih (white coupons);
5. alcohol;
6. narcotics, psychotropics, and prohibited drug-abuse;
7. prostitution and conduct leading towards prostitution;
8. living with a person of the opposite sex out of wedlock; and
9. dressing in an inappropriate manner, contrary to religious and customary norms.

This regional regulation makes provision for the expected levels of Qur'anic literacy in kindergarten, primary school, middle school, high school, and tertiary students, as well as prospective brides and bridegrooms. Article 5 of the regulation requires schools and universities to dedicate 20 per cent of their time allocations to Qur'anic literacy to achieve the stipulated literacy levels.

This regional regulation makes provision for the management of zakat (alms), infaq (property donated by a person or entity, outside of zakat, for the purpose of public welfare), and sadaqah (property donated by a Muslim or entity owned by a Muslim, outside of zakat, for the purpose of public welfare), through the Badan Amil Zakat (Alms Administering Body). The provision of zakat, infaq and sadaqah, according to the regulation, is to increase societal welfare. The regulation states that by raising the profile, role, and function of religious (Islamic) institutions, as well as the benefit derived from the provision of alms, an improvement in societal welfare will be realised.

This regional regulation makes it compulsory for school children (aged 7 to 15 years) to attend Madrasah Diniyah Awaliyah in order that they develop into God-mindful, charitable, pious Muslims. Madrasah Diniyah Awaliyah is a non-formal educational stream that offers a basic form of Islamic religious education over a four-year period. Its curriculum comprises study of the Qur'an and Hadith, creed (aqidah), legal understanding (fiqh), Islamic cultural history, Arabic, and the practice of worship (ibadah).

This regional regulation makes provision for the management of zakat (alms), infaq, shadaqah, hibah (bequests), wasiat (wills), waris (inheritance) and kafarat (expiation), via the Badan Amil Zakat (Alms Administration Body).

This regional regulation makes provision for the management and collection of zakat (alms), infaq (property donated by a person or entity, outside of zakat, for the purpose of public welfare), and sadaqah (property donated by a Muslim or entity owned by a Muslim, outside of zakat, for the purpose of public welfare), in Cilegon, Banten.

This mayoral instruction sets out the relevant dates, times, and curriculum, to be taught by all schools in Padang during the month of Ramadhan.

This response to the enactment of Solok Regency Regulation No. 10 of 2001 makes formulaic amendments to the regulation in light of the need to reconcile it with the hierarchically-superior Law No. 39 of 1999 on Human Rights and Law No. 10 of 2004 on Lawmaking.

This regional regulation obliges all Muslims to adhere to the Islamic dress standards stipulated therein. It states that the purpose of Muslim dress is to show the belief of a person and their devotion to Allah Subhanahu wata'ala, to adhere to the practice of Islam, and to preserve clothing customs (adat).

This regional regulation obliges all Muslims to adhere to the Islamic dress standards stipulated therein. It states that the purpose of Muslim dress is to show the belief of a person and their devotion to Allah Subhanahu wata'ala, to adhere to the practice of Islam, and to preserve conservative clothing standards.

This regional regulation obliges school students and prospective brides and bridegrooms to achieve the levels of Qur'anic literacy stipulated therein. The regulation states that the purpose of Qur'anic literacy is to create Muslims that reflect the humanly qualities embodied in the Qur'an.

This regional regulation makes provision for the collection and management of zakat (alms), infaq, shadaqah, hibah (gifts), wasiat (wills), and kafarat (expiations) in the regency of Purwakarta, West Java (Jawa Barat).

This regional regulation makes provision for the collection and management of zakat (alms), infaq (property donated by a person or entity, outside of zakat, for the purpose of public welfare), and sadaqah (property donated by a Muslim or entity owned by a Muslim, outside of zakat, for the purpose of public welfare), in Bandung, West Java (Jawa Barat).

This presidential decree stipulates the costs for performing the hajj, depending on the point of deparature.

This statute regulates the administration of Indonesian Muslims undertaking the hajj.

This ministerial regulation makes amendments to Minister of Religion Regulation No. 14 of 2012 on Regular Hajj Administration. The amendments primarily relate to the registration of pilgrims.