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This fatwa acknowledges that the relevant ulama could not agree as to whether or not the sale or purchase of gold in instalments was permissible in Islam. The fatwa does, however, determine that the non-cash sale and purchase of gold, either through normal sale-purchase methods or murabahah sale-purchase, is permissible under shari'a, provided gold is not used as an official currency.

This fatwa acknowledges that state shari'a securities need to be issued in order to support and expedite infrastructure development and other similar projects. It defines an Ijarah Asset To Be Leased as an ijarah contract, the object of which has been specified, and a part of which already exists at the time the contract is executed, while the object of the contract will be transferred in its entirety in the future at time agreed upon by the parties to the contract. It also defines an Ijarah Asset To Be Leased state shari'a security as a security issued pursuant to shari'a principles, as proof of ownership of a part of the asset that becomes the object of the ijarah.

This fatwa acknowledges that network marketing and multi-level marketing are sales methods already adopted by society. Accordingly, in order to prevent such modes of sale from causing societal damage, a shari'a-friendly mode of multi-level marketing is necessary. The fatwa defines shari'a multi-level direct sales as a mode of selling goods or services via a marketing network from individuals and corporations to other individuals and corporations. Among the many conditions it sets, the fatwa mandates that goods and services sold via multi-level marketing must be real, may not be haram (forbidden), or used for a haram purpose, may not be subject to excessive mark-ups and interest.

This fatwa concerns sale and lease back ijarah state shari'a securities. It defines a state shari'a security as a state security issued pursuant to shari'a principles, as proof of partial ownership of a state shari'a security asset. It also defines sale and lease back as the sale and purchase of an asset which the purchaser then leases to the vendor.

This fatwa defines a sale and lease back as the sale and purchase of an asset, followed by the purchaser then leasing the asset to the vendor. It also states that such an arrangement is permissble at law.

This fatwa states that in order to guarantee transparency and accountability, state shari'a securities are generally issued via auctions and book building. Therefore, auctions and book building, including the stipulation of state shari'a security prices, must be in accordance with shari'a principles. The fatwa specifies that prices may be stipulated pursuant to one of two methods:

1. uniform pricing; or
2. multiple pricing.

This fatwa seeks to provide clarity and certainty in regards to the adoption of two different accounting systems: cash basis (declaration of costs and revenue at the time) and accrual basis (declaration of costs and revenue distributed periodically). The fatwa also acknowledges that both systems are applicable for the purpose of distribution of profits in shari'a financial institutes.

The fatwa acknowledges that both systems are permissible under Islam. It notes, however, that an accrual basis system is preferable for recording purposes, while a cash basis system is preferable for distributing profits based on actual receipts. Either way, parties must agree in writing as to which system they wish to adopt.

This fatwa acknowledges that the distribution of profits from an undertaking between parties in a joint-venture may be based on the principle of profit sharing, as well as the principle of net revenue sharing. The fatwa permits both approaches, but favours net revenue sharing for profit distribution.

This fatwa acknowledges that one of the basic principles of a murabahah agreement is the sale of an item to a purchaser at a purchase price and cost that incurs an additional agreed-upon profit for the vendor. The fatwa notes that a vendor (shari'a financial institute) will sometimes obtain a discount from the supplier, and that that discount can be problematic insofar as it is unclear whether or not it is the right of the shari'a financial institute to sell the item to the customer at the pre-discount or post-discount price.

The fatwa clarifies that if the shari'a financial institute obtains a discount from the relevnat supplier, the actual price is the price after the discount has been factored in, rendering the discount the right of the customer. If, however, the discount is obtained after the parties have reached an agreement, the terms of the agreement stand.

This fatwa applies to those shari'a banking customers who default on contractual repayments. It notes that customers who default because of a force majeure may not be sanctioned, however, those who default for other reasons within their control may incur a financial sanction. The fatwa states that such sanctions are based on the principle of ta'zir, that being a sanction with the intent of ensuring the customer is more disciplined in executing their contractual obligations.

This fatwa permits the provision of reserve funds, provided those funds derive from profits of the relevant shari'a financial institute. Such an approach, therefore, eliminates the possibility of having an adverse effect on the customer. The fatwa also states that, for tax purposes, a shari'a financial institute may source such reserve funds from its overall profits.

This fatwa borrows the definition of 'mutual fund' (reksa dana) from Law No. 8 of 1995 on Capital Market, defining it as:

'... a container used to collect funds from society financiers to be reinvested in a securities portfolio by an Investment Manager.'

The fatwa qualifies that there are many components of a conventional mutual fund that contravene Islamic shari'a, from a contractual perspective, as well as from investment and profit-distribution perspectives.

Among other points, the fatwa stipulates that mutual funds may not be used to invest in non-halal investments, such as gambling enterprises, conventional financial institutes that rely on interest-bearing banking activities, non-halal food and beverage distributors and producers, and insider trading. Profits must also be divided proportionally to financiers.

This fatwa acknowledges the Indonesian public's need for financial insurance, but notes that shari'a-friendly insurance agreements must not contain anything that is deliberately misleading, or that pertains to gambling, interest (riba), mistreatment, bribery, non-halal items or immorality.

The fatwa stipulates that two types of contract between a customer and insurance-provider are permissible:

1. tijarah (mudharabah - sale-purchase), whereby the insurance-provider acts as a manager and the customer is the policy-holder; and
2. tabarru' (hibah - gift), whereby a customer provides a bequest to be used to assist another affected customer.

The fatwa also stipulates that a tijarah agreement may be amended to become a tabarru' agreement if the party whose rights are denied voluntarily relinquishes those rights, thereby absolving the party who is yet to execute their obligations. A tabarru' agreement, however, may not be amended to become a tijarah agreement.

This fatwa defines a parallel istishna' sale-purchase agreement as an istishna' agreement between a customer and a shari'a financial institute where, in order to meet its obligations to the customer, the shari'a financial institute sub-contracts those obligations out to another party. Despite the sub-contracting arrangement, the shari'a financial institute remains liable to the customer for the fulfilment of the terms of the agreement.

The fatwa permits the execution of such agreements provided the following conditions are met:

1. the conditions of the first istishna' agreement are in no way contingent on those of the second agreement;
2. the shari'a financial institute is not permitted to glean the margin during construction from the customer because such a practice is contrary to shari'a principles; and
3. all conditions that apply to istishna' agreements apply to parallel istishna' agreements.

This fatwa acknowledges that the murabahah agreements facilitated by shari'a financial institutes are generally repaid in instalments within a term agreed upon by the shari'a financial institute and customer. In the event that a customer repays their arrears within the agreed upon term or sooner, customers often request that their shari'a financial institute provide them with a discount on the total amount owing. The fatwa permits the provision of such a discount, acknowledging that it is permissible in Islam. How much of a discount the shari'a financial institute grants, however, is at the institute's discretion.

This fatwa acknowledges that a banking service that has become a necessity in society is the safe deposit box and that, therefore, shari'a banks need to make safe deposit boxes available. The fatwa declares that safe deposit boxes are to be underpinned by ijarah (rental) agreements and that items stored in safe deposit boxes are to be non-haram items of value that are not prohibited by the state. Rental costs are to be stipulated based on an agreement between the shari'a financial institute and customer, and the rights and obligations of the shari'a financial institute and customer may be based on such an agreement provided they do not contravene ijarah conditions.

This fatwa permits gold to be used as collateral to secure a mortgage. The price of the gold and the storage fees associated are to be borne by the mortgagee (owner of the gold). The storage costs are to be agreed to pursuant to an ijarah agreement.

This fatwa declares the prohibition on female circumcision to be in contravention with shari'a provisions on circumcision, both for men and women. It specifies that female circumcision only requires the removal of the membrance that covers the clitoris. The fatwa requests that the Indonesian government and Department of Health take the necessary steps to make the fatwa a reference point for the stipulation of a regulation regarding female circumcision, and that the government and Department of Health provide medical staff with the necessary training to enable them to perform such an operation in accordance with the fatwa.

This fatwa acknowledges that thawaf ifadhah (circling the ka'baa) is one of the pillars of the hajj. The fatwa declares that if a person is unable to to carry out the thawaf ifadhah pillar, because of illness or whatever other reason, they may not nominate another person to circle the ka'baa for them.

This fatwa acknowledges that, between June 1999 and November 2000, the company PT. Ajinomoto Indonesia (and PT. Ajinex International) used bacto soytone (which contains pork enzymes) in its MSG (monosodium glutamate) seasoning. It reassures Muslims that consumed the product that, as they were unaware of its haram content at the time of consumption, they should not feel that they have sinned.