General Information

Republic of Indonesia

National name: Republik Indonesia

Land area: 699,548 sq mi (1,811,831 sq km); total area: 741,096 sq mi (1,919,440 sq km)

Population (2008 est.): 237,512,355

Capital and largest city (2003 est.): Jakarta, 13,194,000 (metro. area), 8,389,443 (city proper)

Other large cities: Surabaya, 3,038,800; Bandung, 2,733,500; Medan, 2,204,300; Semarang, 1,267,100

Monetary unit: Rupiah

Languages: Bahasa Indonesia (official), English, Dutch, Javanese, and more than 580 other languages and dialects

Ethnicity/race: Javanese 45%, Sundanese 14%, Madurese 7.5%, coastal Malays 7.5%, other 26%

Religions: Islam 88%, Protestant 5%, Roman Catholic 3%, Hindu 2%, Buddhist 1% (1998)

National Holiday: Independence Day, August 17

Literacy rate: 90% (2004 est.)

Economic summary: GDP/PPP (2007 est.): $845.6 billion; per capita $3,400. Real growth rate: 6.1%. Inflation: 6.3%.

Indonesia is an archipelago in Southeast Asia consisting of 17,000 islands (6,000 inhabited) and straddling the equator. The largest islands are Sumatra, Java (the most populous), Bali, Kalimantan (Indonesia's part of Borneo), Sulawesi (Celebes), the Nusa Tenggara islands, the Moluccas Islands, and Irian Jaya (also called West Papua), the western part of New Guinea. Its neighbor to the north is Malaysia and to the east is Papua New Guinea.

Indonesia, part of the “ring of fire,” has the largest number of active volcanoes in the world. Earthquakes are frequent. Wallace's line, a zoological demarcation between Asian and Australian flora and fauna, divides Indonesia.

The 17,000 islands that make up Indonesia were home to a diversity of cultures and indigenous beliefs when the islands came under the influence of Hindu priests and traders in the first and second centuries A.D. Muslim invasions began in the 13th century, and most of the archipelago had converted to Islam by the 15th century. Portuguese traders arrived early in the next century but were ousted by the Dutch around 1595. The Dutch United East India Company established posts on the island of Java, in an effort to control the spice trade.

After Napoléon subjugated the Netherlands in 1811, the British seized the islands but returned them to the Dutch in 1816. In 1922, Indonesia was made an integral part of the Dutch kingdom. During World War II, Japan seized the islands. Tokyo was primarily interested in Indonesia's oil, which was vital to the war effort, and tolerated fledgling nationalists such as Sukarno and Mohammed Hatta. After Japan's surrender, Sukarno and Hatta proclaimed Indonesian independence on Aug. 17, 1945. Allied troops, mostly British Indian forces, fought nationalist militias to reassert the prewar status quo until the arrival of Dutch troops.

In Nov. 1946, a draft agreement on forming a Netherlands-Indonesian Union was reached, but differences in interpretation resulted in more fighting between Dutch and nationalist forces. Following a bitter war for independence, leaders on both sides agreed to terms of a union on Nov. 2, 1949. The transfer of sovereignty took place in Amsterdam on Dec. 27, 1949.

Islamic History and Muslims

Islam is Indonesia's dominant religion with approximately 88%, over 200 million, of its population identifying as Muslims, making it the most populous Muslim-majority nation in the world.
The Indonesian Central Statistic Bureau (BPS) conducts a census every 10 years. The latest data available, from 2000, drew on 201,241,999 survey responses; the BPS estimated that the census missed 4.6 million persons. The BPS report indicated that 88.22 percent (210 million in 2004) of the population label themselves Muslim, 5.87 percent Protestant, 3.05 percent Catholic, 1.81 percent Hindu, 0.84 percent Buddhist, and 0.2 percent "other," including traditional indigenous religions, other Christian groups, and Judaism. The country's religious composition remains a politically charged issue, and some Christians, Hindus, and members of other minority faiths argue that the census undercounted non-Muslims.
Most Muslims are Sunni, although some follow other branches of Islam, including the Shia, who number approximately 100,000 nationwide. In general the mainstream Muslim community belongs to two orientations: "modernists," who closely adhere to scriptural orthodox theology while embracing modern learning and modern concepts; and predominantly Javanese "traditionalists," who are often followers of charismatic religious scholars and organized around Islamic boarding schools.

The spread of Islam (1200 - 1600)
The first Indonesians to adopt Islam are thought to have done so as early as the eleventh century, although Muslims had visited Indonesia early in the Muslim era. The spread of Islam was driven by increasing trade links outside of the archipelago; in general, traders and the royalty of major kingdoms were the first to adopt the new religion. Dominant kingdoms included Mataram in Central Java, and the sultanates of Ternate and Tidore in the Maluku Islands to the east. By the end of the thirteenth century, Islam had been established in North Sumatra; by the fourteenth in northeast Malaya, Brunei, the southern Philippines and among some courtiers of East Java; and the fifteenth in Malacca and other areas of the Malay Peninsula. Through assimilation Islam had supplanted Hinduism and Buddhism as the dominant religion of Java and Sumatra by the end of the 16th century. At this time, only Bali retained a Hindu majority and the outer islands remained largely animist but would adopt Islam and Christianity in the seventeenth and eighteenth centuries.
Despite being one of the most significant developments in Indonesian history, historical evidence is fragmentary and generally uninformative such that understandings of the coming of Islam to Indonesia are limited; there is considerable debate amongst scholars about what conclusions can be drawn about the conversion of Indonesian peoples. The primary evidence, at least of the earlier stages of the process, are gravestones and a few travellers' accounts, but these can only show that indigenous Muslims were in a certain place at a certain time. This evidence cannot explain more complicated matters such as how lifestyles were affected by the new religion or how deeply it affected societies. It cannot be assumed, for example, that because a ruler was known to be a Muslim, that that the process of Islamisation of that area was complete; rather the process was, and remains to this day, a continuous process in Indonesia. Although it is known that the spread of Islam began in the west of the archipelago, the fragmentary evidence does not suggest a rolling wave of conversion through adjacent areas; rather, it suggests the process was complicated and slow.
In the late fifteenth century, the powerful Majapahit Empire in Java was at its decline. After it had been defeated in several battles, the last Hindu kingdom in Java fell under the rising power of Islamized state Sultanate of Demak in 1520. Islam in Java then began to spread formally, largely influenced by the Wali Songo (or the Nine Saints).

European colonization
Post Independence

When Indonesia declared independence in 1945, it became the largest Muslim-majority nation in the world. Today it has about 88% of the population of 245 million people following Islam. In recent years there has been a trend toward a more orthodox interpretation of Islam. In 2006 poll, 58% of people surveyed believed adulterers should be stoned, as is mandated by Islamic law, up from 39% five years before.

Muslims constitute a majority in most regions of Java, Sumatra, West Nusa Tenggara, Sulawesi, coastal areas of Kalimantan, and North Maluku. Muslims form distinct minorities in Papua, Bali, East Nusa Tenggara, parts of North Sumatra, most inland areas of Kalimantan, and North Sulawesi. Together, these non-muslim areas originally constitute more than one third of Indonesia prior to the massive transmigration effort sponsored by the Suharto government and recent spontaneous internal migration.
Internal migration has altered the demographic makeup of the country over the past 3 decades. It has increased the percentage of Muslims in predominantly Christian eastern parts of the country. By the early 1990s, Christians became a minority for the first time in some areas of the Moluccas. While government-sponsored transmigration from heavily populated Java and Madura to less populated areas contributed to the increase in the Muslim population in the resettlement areas, no evidence suggests that the Government intended to create a Muslim majority in Christian areas, and most Muslim migration seemed spontaneous. Regardless of its intent, the economic and political consequences of the transmigration policy contributed to religious conflicts in Maluku, Central Sulawesi, and to a lesser extent in Papua.

The leading national "modernist" social organization, Muhammadiyah, has branches throughout the country and approximately 30 million followers. Founded in 1912, Muhammadiyah runs mosques, prayer houses, clinics, orphanages, poorhouses, schools, public libraries, and universities. On February 9, Muhammadiyah's central board and provincial chiefs agreed to endorse the presidential campaign of a former Muhammadiyah chairman. This marked the organization's first formal foray into partisan politics and generated controversy among members.
Nahdlatul Ulama (NU), the largest "traditionalist" social organization, focuses on many of the same activities as Muhammadiyah and indirectly operates a majority of the country's Islamic boarding schools. Claiming approximately 40 million followers, NU is the country's largest organization and perhaps the world's largest Islamic group. Founded in 1926, NU has a nationwide presence but remains strongest in rural Java. The Islam of many NU followers has heavy infusions of Javanese culture, and followers tend to reject a literal or dogmatic interpretation of Islamic doctrine. Many NU followers give great deference to the views, interpretations, and instructions of senior NU religious figures, alternately called "Kyais" or "Ulama." The organization has long advocated religious moderation and communal harmony.
Membership of the Indonesian Islamic Propagation Institute(LDII) continues to grow.
A number of smaller Islamic organizations cover a broad range of Islamic doctrinal orientations. At one end of the ideological spectrum lies the controversial Islam Liberal Network (JIL), which aims to promote a pluralistic and more liberal interpretation of Islamic thinking. Equally controversial are groups at the other end of this spectrum such as Hizbut Tahrir Indonesia (HTI), which advocates a pan-Islamic caliphate, the Indonesian Mujahedeen Council (MMI), which advocates implementation of Shari'a as a precursor to an Islamic state, and the sometimes violent Front Pembela Islam (FPI). Countless other small organizations fall between these poles.
Separate from the country's dominant Sunni Islam population, a small minority of persons subscribe to the Ahmadiyah interpretation of Islam. However, this group maintains 242 branches throughout the country. In 1980 the Indonesian Council of Ulamas (MUI) issued a "fatwa" (a legal opinion or decree issued by an Islamic religious leader) declaring that Ahmadiyah is not a legitimate form of Islam.
In addition there are small numbers of other messianic Islamic groups, including the Malaysian-affiliated Darul Arqam, and the syncretist Indonesian Jamaah Salamulla group (also called the Salamulla Congregation or The God's Kingdom). Its leader, Lia Eden, is currently facing charges of disdaining Islam and many Islamic organizations in Indonesia consider them as a heretic form of Islam.

Islam in Indonesian society

To a significant degree, the striking variations in the practice and interpretation of Islam — in a much less austere form than that practiced in the Middle East — in various parts of Indonesia reflect its complex history. Introduced piecemeal by various traders and wandering mystics from India, Islam first gained a foothold between the twelfth and fifteenth centuries in coastal regions of Sumatra, northern Java, and Kalimantan. Islam probably came to these regions in the form of mystical Sufi tradition. Sufism easily gained local acceptance and became synthesized with local customs. The introduction of Islam to the islands was not always peaceful, however. As Islamized port towns undermined the waning power of the east Javanese Hindu/Buddhist Majapahit kingdom in the sixteenth century, Javanese elites fled to Bali, where over 2.5 million people kept their own version of Hinduism alive. Unlike coastal Sumatra, where Islam was adopted by elites and masses alike, partly as a way to counter the economic and political power of the Hindu-Buddhist kingdoms, in the interior of Java the elites only gradually accepted Islam, and then only as a formal legal and religious context for Javanese spiritual culture.
These historical processes gave rise to enduring tensions between orthodox Muslims and more syncretistic, locally based religion — tensions that were still visible in the early 1990s. On Java, for instance, this tension was expressed in a contrast between the traditionalist santri and abangan, an indigenous blend of native and Hindu-Buddhist beliefs with Islamic practices sometimes also called Javanism, kejawen, agama Jawa, or kebatinan. The terms and precise nature of this opposition were still in dispute in the early 1990s, but on Java santri not only referred to a person who was consciously and exclusively Muslim, santri also described persons who had removed themselves from the secular world to concentrate on devotional activities in Islamic schools called pesantren--literally the place of the santri.
In contrast to the Mecca-oriented philosophy of most santri, there was the current of kebatinan, which is an amalgam of animism, Hindu-Buddhist, and Islamic — especially Sufi — beliefs. This loosely organized current of thought and practice, was legitimized in the 1945 constitution and, in 1973, when it was recognized as one of the agama, President Suharto counted himself as one of its adherents. Kebatinan is generally characterized as mystical, and some varieties were concerned with spiritual self-control. Although there were many varieties circulating in 1992, kebatinan often implies pantheistic worship because it encourages sacrifices and devotions to local and ancestral spirits. These spirits are believed to inhabit natural objects, human beings, artifacts, and grave sites of important wali (Muslim saints). Illness and other misfortunes are traced to such spirits, and if sacrifices or pilgrimages fail to placate angry deities, the advice of a dukun or healer is sought. Kebatinan, while it connotes a turning away from the militant universalism of orthodox Islam, moves toward a more internalized universalism. In this way, kebatinan moves toward eliminating the distinction between the universal and the local, the communal and the individual.
Another notable views is the division between traditionalist and modernist Islam. The nature of these differences was complex, confusing, and a matter of considerable debate in the early 1990s, but traditionalists generally rejected the modernists' interest in absorbing educational and organizational principles from the West. Specifically, traditionalists were suspicious of modernists' support of the urban madrasah, a reformist school that included the teaching of secular topics.Traditionalists also sought to add a clause to the first tenet of the Pancasila state ideology requiring that, in effect, all Muslims adhere to the sharia. On the other hand, modernists accused traditionalists of escapist unrealism in the face of change; some even hinted that santri harbored greater loyalty towards the ummah (congregation of believers) of Islam than to the secular Indonesian state.
Despite these differences, the traditionalist Nahdlatul Ulama, the progressive Consultative Council of Indonesian Muslims (Masyumi), and two other parties were forcibly streamlined into a single Islamic political party in 1973--the United Development Party (PPP). Such cleavages may have weakened Islam as an organized political entity, as demonstrated by the withdrawal of the Nahdlatul Ulama from active political competition, but as a popular religious force Islam showed signs of good health and a capacity to frame national debates.
There is some period when the Islamic Defenders Front, a radical group based in Jakarta, emerged. The Islamic Defenders Front stages "raids" on nightclubs and bars in the city to punish proprietors and patrons who do not adhere to Islamic mores, and has also attempted to barge into foreign-owned hotels for the purpose of expelling Americans and Israelis. The Islamic Defenders Front and similar groups have no official support from the government, but a large number of Indonesian citizens and even lawmakers are sympathetic to at least some of their goals.

Religious freedom

The Constitution provides "all persons the right to worship according to their own religion or belief" and states that "the nation is based upon belief in one supreme God." The Government generally respects these provisions; however, some restrictions exist on certain types of religious activity and on unrecognized religions.
The Ministry of Religious Affairs extends official status to six faiths: Islam, Catholicism, Protestantism, Buddhism, Hinduism, and Confucianism. Religious organizations other than the six recognized faiths can register with the Government, but only with the Ministry for Culture and Tourism and only as social organizations. This restricts certain religious activities. Unregistered religious groups cannot rent venues to hold services and must find alternative means to practice their faiths.
Although it has an overwhelming Muslim majority, the country is not an Islamic state. Over the past 50 years, many Islamic groups sporadically have sought to establish an Islamic state, but the country's mainstream Muslim community, including influential social organizations such as Muhammadiyah and NU, reject the idea. Proponents of an Islamic state argued unsuccessfully in 1945 and throughout the parliamentary democracy period of the 1950s for the inclusion of language (the "Jakarta Charter") in the Constitution's preamble making it obligatory for Muslims to follow Shari'a. During the Suharto regime, the Government prohibited all advocacy of an Islamic state. With the loosening of restrictions on freedom of speech and religion that followed the fall of Suharto in 1998, proponents of the "Jakarta Charter" resumed advocacy efforts. This proved the case prior to the 2002 Annual Session of the People's Consultative Assembly (MPR), a body that has the power to change the Constitution. The nationalist political parties, regional representatives elected by provincial legislatures, and appointed police, military, and functional representatives, who together held a majority of seats in the MPR, rejected proposals to amend the Constitution to include Shari'a, and the measure never came to a formal vote. The MPR approved changes to the Constitution that mandated that the Government increase "faith and piety" in education. This decision, seen as a compromise to satisfy Islamist parties, set the scene for a controversial education bill signed into law in July 2003.
Shari'a generated debate and concern during 2004, and many of the issues raised touched on religious freedom. Aceh remained the only part of the country where the central Government specifically authorized Shari'a. Law 18/2001 granted Aceh special autonomy and included authority for Aceh to establish a system of Shari'a as an adjunct to, not a replacement for, national civil and criminal law. Before it could take effect, the law required the provincial legislature to approve local regulations ("qanun") incorporating Shari'a precepts into the legal code. Law 18/2001 states that the Shari'a courts would be "free from outside influence by any side." Article 25(3) states that the authority of the court will only apply to Muslims. Article 26(2) names the national Supreme Court as the court of appeal for Aceh's Shari'a courts.
Aceh is the only province that has Shari'a courts. Religious leaders responsible for drafting and implementing the Shari'a regulations stated that they had no plans to apply criminal sanctions for violations of Shari'a. Islamic law in Aceh, they said, would not provide for strict enforcement of "fiqh" or "hudud," but rather would codify traditional Acehnese Islamic practice and values such as discipline, honesty, and proper behavior. They claimed enforcement would not depend on the police but rather on public education and societal consensus.
Because Muslims make up the overwhelming majority of Aceh's population, the public largely accepted Shari'a, which in most cases merely regularized common social practices. For example, a majority of women in Aceh already covered their heads in public. Provincial and district governments established Shari'a bureaus to handle public education about the new system, and local Islamic leaders, especially in North Aceh and Pidie, called for greater government promotion of Shari'a as a way to address mounting social ills. The imposition of martial law in Aceh in May 2003 had little impact on the implementation of Shari'a. The Martial Law Administration actively promoted Shari'a as a positive step toward social reconstruction and reconciliation. Some human rights and women's rights activists complained that implementation of Shari'a focused on superficial issues, such as proper Islamic dress, while ignoring deep-seated moral and social problems, such as corruption.
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States. This coincided with a continuing de-escalation of violence in the country's main areas of interreligious conflict: the eastern provinces of Maluku, North Maluku, and Central Sulawesi.
Between July 1, 2000, and September 30, 2001, extremists forced thousands of Christians and hundreds of Muslims to convert in these provinces. Between July 1, 2001 and September 30, 2002, most of the individuals reverted to their former faith. During the current reporting period, others who had not yet reverted to their original faith did so. Meanwhile, some, such as former Christians on the island of Bula, made the decision to remain members of their new faith. In a few areas, such as the Seram village of Tamher Warat, Christians who had been forced to embrace Islam were reportedly still afraid to revert to their former faith, and were still using their Muslim names. The Government and religious leaders took steps to promote religious freedom among residents and former residents of Kasui island, some of whom had been forcibly converted. An Ambon-based Christian group said some Muslim residents were angry that former Kasui Christians who had been forced to convert had publicized their experience. There were unconfirmed reports that local government officials, largely village heads, were complicit in some of the mass conversions in 2000 and 2001.
Some Muslim, Christian, Hindu, and Buddhist holy days are national holidays. Muslim holy days celebrated include the Isra and Mi'raj, Idul Fitr, Idul Adha, the Islamic New Year, and the Prophet's Birthday. National Christian holy days are Christmas Day, Good Friday, and the Ascension of Christ. Three other national holidays are the Hindu holiday Nyepi, the Buddhist holiday Waisak, and Chinese New Year, celebrated by Confucians and other Chinese. On Bali all Hindu holy days are regional holidays, and public servants and others did not work on Saraswati Day, Galungan, and Kuningan.
The Government has a monopoly on organizing the hajj pilgrimage to Mecca, and in February, following the latest hajj, the Department of Religious Affairs drew sharp criticism for mismanaging the registration of approximately 30,000 prospective pilgrims after they had paid the required fees. The Government unilaterally expanded the country's quota of 205,000 pilgrims, claiming it had informal approval from the Saudi Government, an assertion that proved incorrect. Members of the House of Representatives have sponsored a bill to set up an independent institution, thus ending the department's monopoly.

Baiturrahman Grand Mosque in Banda Aceh - Nanggroe Aceh Darussalam. A mosque was built in the site in 1612 by Iskandar Muda, the great Acehnese sultan, but the structure was burnt down by the Dutch during their second invasion on Christmas 1873. The current mosque was rebuilt by the Dutch in 1875-1881 to win "hearts and minds" during the Acehnese War.



Istiqlal Mosque in Jakarta, built 1961-1975 in the former site of Wilhelmina Park and Prins Hendrik Citadel. It is the largest mosque in Southeast Asia, capable of taking up to 100,000 people.

Grand Mosque in Medan - North Sumatera. Built in 1909 by Ma'moen Al Rasyid Perkasa Alamsyah, ninth sultan of Deli. It was designed by Adolf J Dingeman.


Masjid Tua in Ternate - North Maluku. Dating from the 1700s, the gracefully tiered roof is seen with the backdrop of Mount Gamalama, an active volcano.

Al-Manar Mosque in Kudus - Central Java, built in 1549 by Sunan Kudus (Ja'far Shodiq), then extended in 1845 and 1987. This mosque integrates a 20m high ancient Hindu watchtower as its minaret, and a Balinese temple gate as its main entrance. Kudus, which means "holy" in Arabic, is the only town in Indonesia with an Arabic name.


Grand Mosque in Demak - Central Java, built in 1579 by Raden Fatah, a Chinese Muslim who established the first Muslim kingdom in Java.



Banten Lama Grand Mosque west of Jakarta, built in 1566 by Sultan Maulana Yusuf, shows a mix of Hindu, Chinese, and Islamic influences. Unique characteristics include five-tiered roof made from teak-wood, and eight-sided minaret built in 1590, which once also served as a lighthouse. The minaret was designed by Hendrik Lucas Cardeel, a Dutch deserter who converted to Islam.



Royal Mosque on Penyengat Island - Riau Archipelago, built in 1844 by Raja Ali Haji, sultan of Riau-Lingga kingdom. The accoustically-perfect yellow-white-green mosque was the centre of Muslim Malay culture during the 19th century. It is here Raja Ali haji wrote Tuhfat al-Nafis, a history of Malay people (1844); Gurindam Duabelas, a collection of moral-guiding verses (1849); a grammar of Malay for instruction of children (1851); and Kitab Pengetahuan Bahasa, an encyclopedia of Malay language and customs (1858).


Al-Azhar Mosque - Jakarta

Al-Mansur Mosque - Jakarta, one of the oldest mosque in Jakarta, built 1730


Al-Shalafiah Mosque - Jakarta, containing many sacred garves of princes from Banten Kingdom

Friday prayers at Istiqlal mosque, Jakarta, Indonesia


Grand Mosque in Palembang - South Sumatera



Great Mosque in Surabaya - East Java


Mesjid Jami Hayam Wuruk, built in 1718, one of the oldest mosque in Jakarta still in use.


At-Tin Mosque in Taman Mini Indonesia Indah theme park, built by Suharto to commemorate his deceased wife, Ibu Tien Suharto


Grand Mosque at Sumenep, Madura - East Java, built in 1746 showing strong indigenous, Arabic, and European influence.

Nurul Iman Mosque in Kupang, West Timor, a majority-Christian area of Indonesia. This is one of the thousands of standard mosques built by Suharto government's Department of Religion to protect people from atheistic communism. The Suharto-era mosques follow a joglo (four-sided square) pattern with tiered-roofs, and the metal roof-tip showing the word "Allah" is surrounded by a pentagon to signify the five principles of Pancasila.


Masjid Sultan Suriansyah, the oldest Mosque in South Kalimantan, 300++ years old. It was build to honor Sultan Suriansyah, the first Muslim King of the Banjar Kingdom after ages of Animism, Buddhism and Hinduism.

Masjid Sabilal Muhtadin, standing proudly facing Martapura River. Sabilal Muhtadin is the name of a Book written by Al-Banjary, the famous Cleric from South Kalimantan.


Masjid Kubah Emas ('Kubah Emas' Mosque) - Depok, Indonesia

Indonesian Muslim attend morning prayers for Eid Al Adha at Istiqlal Mosque in Jakarta, Indonesia, Sunday, Dec. 31, 2006.


Islamic Centers and Organizations

Al Azhar Islamic School - Bekasi, Bekasi, West Java
Phone: 88873329

AL ISLAM, Malang, Indonesia
Phone: 0341-351230

As-Syuhada, Pamekasan, Indonesia
Phone: 081-62-0324-321769

The Forum of Comunication and Islamic Studies (Forum Komunikasi dan Study ISlam), Jakatra, DKI Jakarta
Phone: +62-8128005172

Phone: 0361-410541

Dewan Da’wah Islamiyah Indonesia, Jakarta
Phone: 085260495997

Ahadnet International, Jakarta, dki
Phone: +62-778-392673

Masjid Al Fatah, Majenang, Indonesia
Phone: 0815-42966245

Phone: 0062-21-496468

  AL ISLAM, Malang
  Al-Husna Foundation, Bandung
  Al-Irsyad Al-Islamiyah Cabang Comal, Comal
  Asosiasi Guru Nanggroe Aceh Darussalam, Banda Aceh
  At-Taqwa, Jakarta Roadstead
  Badan Koordinasi Masjid Mushola ( BKMM ) Wilayah Sidanegara Barat - Cilacap, Cilacap
  Bina Remaja Kedai Durian Deli Tua, Medan
  Darud Dawah Wal-Irshad, Macassar
  DKM Baitussalam, Indramayu
  DKM PT. A&K Door Indonesia, Karawang
  Dompet Dhuafa Republika, Jakarta
  Dompet Yatim, Samarinda
  FKPI (Forum Komunikasi Pemuda Islam), Bitung
  FORBUMI, Balikpapan
  Forum Silaturrahim Pemuda Remaja Masjid Indonesia (FSPRMI), Jakarta
  Forum Studi Islam Intensif (FSII), Mataram
  GAMAIS ITB, Bandung
  Gerakan Pemuda Islam Indonesia (GPII)/ Indonesian Moslem Youth Movement, Jakarta
  GERIMISS, Ci Anjur
  Hidaturrahman Brawijaya, Malang
  Hidayatullah, Jakarta
  Himpunan Masyarakat Muslim, Tembagapura
  Himpunan Masyarakat Muslim PT Freeport, Tembagapura
  HMI Kom's FK USU, Medan
  HMI Koordinator Komisariat Universitas Negeri Malang, Malang
  Idakwah Net, Jakarta
  Ikatan Remaja Masjid, Pemalang
  Ikatan Remaja Muslim (IRM), Semarang
  International Center for Islam and Pluralism (ICIP), Jakarta
  IRAMA, Banjarnegara
  Islamic Center Jakarta, Jakarta
  Islamic centre hidayatullah foundation, Denpasar
  Jaringan Informasi Pengkajian Islam (Information Networking for Islamic Studies), Jakarta
  KAMMI, Jakarta
  KHARISMA, Yogyakarta
  KORMI Korps Remaja Masjid Istiqamah, Balikpapan
  kuripan centre, Kesugihan
  Laboratorium Bina Ummat Tangerang, Tangerang
  Lembaga Dawah Islam Indonesia, Jakarta
  Lembaga Kesehatan Mahasiswa Islam (LKMI) HMI Cabang Semarang, Semarang

Ma'had Ukhuwah Islamiyah, Surabaya
  Majelis Ta'lim Assunnah / Salafy, Soroako
  Majelis Ta'lim QOMARUL HUDA Cilacap, Cilacap
  Majlis Tafsir Al-Qur'an (MTA), Surakarta
  Media Muslim INFO, Jakarta
  Medical Emergency Rescue Committee Semarang, Semarang
  MTII (Majlis Ta'lim Islam Ilmiyyah), MEDAN
  Muslim Teladan, Yogyakarta
  Nahdlatul Ulama', ngunut
  Pelajar Islam Indonesia, Sampit
  Persatuan Islam, Bangil
  Pesantren Baiturrahman, Bandung
  Pesantren Tebuireng, Jombang
  Portal, Surabaya
  Pusat Komunikasi Ekonomi Syariah, Jakarta
  PUSTENA SALMAN ( Pusat Teknologi Tepat Guna Salman), Bandung
  Rahima Womens Association, Jakarta
  RAHMATAN LIL 'ALAMIN Islamic Foundation, Surabaya Road
  Remaja Islam Masjid, Semarang
  Remaja Islam Masjid Raya Al Ittihaad (Islamic Young of Al Ittihaad Mosque), Jakarta
  Remaja Masjid Jamik Gresik, Gresik
  Remaja Masjid Raya Pondok Indah, Jakarta
  Remaja Mesjid Bhakti, Pematangsiantar
  RISMA Al Maa'uun Jitengan, Yogyakarta
  RISMA Jatibening (Islamic Youth), Bekasi
  RM Muttaqiin, Medan
  Rumah Etu dan Ode, Bekasi
  Rumah Zakat Indonesia, Jakarta
  Rumah zakat Indonesia, Bandung 1
  Saengga Base Camp Moslem, Babo
  Salam Online, Pontianak
  Sarana Kerohanian Islam Indosat, Medan
  Tarbiyyah Raga Rasa Lambak Alam, Bandung
  The International Institute of Islamic Thought - Indonesia (IIIT-I), Jakarta
  The International Islamic Forum for Science, Technology and Human Resources Development, Jakarta
  UKM Islam Hudzaifah Trisakti, Jakarta
  UPIMI, Yogyakarta
  World Association of Muslim Scholars on Development, Health and Population (WAMS, Jakarta
  YKPI Dumai, Dumai

  Al Azhar Kembangan, Jakarta
  Al Azhar Islamic School - Bekasi, Bekasi
  AL FAJAR Bekasi Islamic School, Jakarta
  Al-Kahfi Islamic Boarding School, Kebumen
  Al-Musri school, Cianjur
  AL-ZAYTUN, Gantar
  Amanah Muhammadiyah Islamic Boarding School, Tasikmalaya
  An-Najah Pesantren, Garoet
  Annida Al Islamy, Mahad, Bekasi
  As-Syuhada, Pamekasan
  Badan Dakwah Islam Pertamina UP IV Cilacap, Cilacap Bandar
  Bani Saleh 2 Junior High School, Bekasi
  Bill Gufran Quran Education, Makasar
  Daarul Uluum Lido, Bogor
  Darul-Hikmah, Bangkalan
  Fakultas Ushuluddin dan Filsafat UIN ALauddin Makassar, Makassar
  Gema Nurani Islamic School, Bekasi
  Global Islamic School, Jakarta
  Hayatan Thayyibah, SMA Pesantren, Sukabumi
  IAIN Alauddin Makassar, Makassar
  Ibnu Siena Islamic Boarding School, Tasikmalaya
  Insan Cendekia, Jakarta
  Islamic Village, Tangerang
  Jakarta Islamic School 1, Jakarta
  Kafila Islamic School Jakarta, Jakarta
  LEMBAGA DARISSALAM - معهد دارالسلام, Sumenep
  Madinah Fikr Education Centre, Batuampar
  Madrasah Aliyah Yogyakarta III, Yogyakarta
  Madrasah Diniyah Salafiyah Darul Ulum, Pontianak
  Madrasah Ibtidaiyah, Pati
  Madrasah Ibtidaiyah Negeri Malang I (Malang Islamic Public State Elementary School I), Malang
  Madrasah Islamiyah Salafiyah Hidayatuttulab, Trenggalek
  Madrasah Tahsinul Akhlaq Bahrul Ulum, Surabaya
  Mahad Darul Arqam Muhammadiyah Daerah Garut, Garut
  MAN Yogyakarta 1, Yogyakarta
  Masjid Agung An Nur, Pekanbaru
  Masjid at Taqwa, Loram Kulon, Kudus
  Masjid Panglima Besar Soedirman, Jakarta
  Masjid Raudlatu Jannah Sidoarjo, Sidoarjo
  Muhammadiyah, Denpasar
  Muhammadiyah II Senior High School, Banyuwangi
  Muhammadiyah II Senior High School, Yogyakarta
  nurul ulum islamic boarding school, Malang
  Perguruan islam athirah, Macassar
  Pesantren Al-Urwatul Wutsqo, Indramayu
  Pesantren Ar-Raudhatul Hasanah, Medan
  Pesantren Ilmu al-Quran, Malang
  Pesantren Mambaul Ulum, Probolinggo
  Pesantren Manbaul Falah, Karawang

  Pesantren Nurul Ulum Malang, Malang
  Pesantren Persatuan Islam no.01, Bandung
  Pesantren salafiyah mambaul huda kedungwuni pekalongan, Pekalongan
  Pesantren UMMUL QURO, Bandung
  Ponpes PERSIS Tarogong Garut, Garut
  Pontren Al-Badar, Parepare
  SD al muslim Tambun - Bekasi, Jakarta
  SD Al-Muslim Pondok Candra, Surabaya
  SD Islam Al Azhar 8 Kembangan - Jakarta, Jakarta
  SDI Salman Al Farisi, Bandung
  SDIT Al-Firdaus, Semarang
  SDIT Al-Hikmah, Jakarta
  SDIT Al-Ishmah, Kranggan - Bekasi, Jakarta
  SDIT Alam Nurul Islam, Yogyakarta
  SDIT Balikpapan Islamic School, Balikpapan
  SDIT Insantama, Bogor
  Sekolah Alam Jakarta, Jakarta
  Sekolah Islam Terpadu Mutiara, Duri
  Sekolah TInggi Agama Islam Negeri, Cirebon
  Sekolah Tinggi Ilmu Agama Islam, Tembilahan
  SINAR ARAFAH, Tabalong River
  SLTP Al Falah, Surabaya
  SMA Muhammadiyah 1 Malang, Malang
  SMA Muhammadiyah 1 Yogyakarta, Yogyakarta
  SMA Muhammadiyah Wonosobo, Wonosobo
  SMP Baitussalam Ketintang Surabaya, Surabaya
  SMP Islam Plus Arafah (Islamic Modern Boarding School), Bogor
  STAIN Curup, Curup
  The Modern Boarding School of Islam Assalaam, Sukoharjo
  TK Al-Qur an ANNISAA Karawang, Kabupaten Karawang
  TPA Alhidayah, Pati
  TPA Bill Gufran, Makassar
  Ulil Albab Integrated Islamic School (SDIT), Battam
  Universitas Ahmad Dahlan, Yogyakarta
  Universitas Islam Indonesia, Yogyakarta
  Universitas Islam Indonesia, Jokjakarta
  Universitas Islam Jakarta, Jakarta
  Universitas Islam Negeri Bandung, Bandung
  Universitas Islam Negeri Jakarta, Jakarta
  Ushuluddin, Singkawang
  YPIKU Budi Mulia, Malang

Ahlusunnah / Salafy Center, Yogyakarta
  al - Furqon, Tangerang
  AL - HIDAYAH, Bekasi
  Al Arowiyah Mosque, Madiun
  AL AZHAAR, Tulungagung
  Al Aziz Masjid, Nunukan
  Al Falah Mosque, Sragen
  Al Fatah Mosque, Minas
  Al Haq, Tebing Tinggi
  AL HASANAH, Denpasar
  Al Markaz (Dawa-e-Tabligh), Jakarta
  Al Mubashiroh, Surabaya
  Al Munajah, Bandung 1
  Al-Amin, Banyuwangi
  Al-Amin Mosques, Medan
  Al-Babusalam, Pangkalanbun
  Al-Falaah Mrican, Yogyakarta
  AL-Falah, Sigli
  Al-Ittihad - Masjid Jami, Jakarta
  Al-Markaz al-Islami, Makassar
  Al-Markaz Al-Islami, Ujungpandang
  Al-Markaz Al-Islami, Macassar
  An Nur Mosque, Bandung
  Angkatan Muda Masjid Al Muhajirin, Sidoarjo
  Angkatan Muda Masjid Al Muhajirin, Surabaya
  Ash Shoffa, Depok
  Assalaf Information & Islamic Study Center, Jakarta
  Assalam Comunity Cilacap, Cilacap
  At Taqwa Mosque Masaran, Sragen
  At-Taqwa, Tangerang
  Baiturrahim, Timika
  Baiturrahman Masjids, Kepanjen
  Baitussalam, Pati
  Bojonegoro Islamic Center, Bojonegoro
  BP Indonesia Moslem, Babo
  Dawamul Ijtihad Mosque, Semarang
  Dewan Da’wah Islamiyah Indonesia, Jakarta
  Dewan Masjid Assalaam, Tangerang
  Dewan Pimpinan Pusat Pembina Iman, Tauhid Islam, Jakarta
  DKM AL-FALAK Pagentongan, Bogor
  DKM AL-QUBA, Bogor
  DKM Baiturrahman, Prabumulih
  DKM Masjid AL-Jabal, Banten
  Gandu Mosque, Majalengka
  Hang Tuah Mushalla, Hang Tuah Platform
  Himpunan Masyarakat Muslim Kuala Kencana, kuala kencana

  Ikatan Islam Kp Lalang Indonesia, Kuala Tanjung
  Islamic Center Surabaya, Surabaya Strait
  Islamic Centre, Probolinggo
  Islamic Centre Al-Ikhlas, Jember
  Islamic Centres Bekasi, Bekasi River
  Islamic Village of Temanggal, Kalasan
  Lampung Islamic Centre, Bandar Lampung
  Langgar Lor Simongagrok, Simongagrok
  Lembaga Dakwah Islam Indonesia, Jombang
  Mahad Al-Huda, Surabaya
  Masjid Riyadhus Sholihin, Bogor
  Masjid Abu Bakar, Bontang
  Masjid Agung, Pakanbaru
  Masjid Agung Al Ikhlas, Jakarta
  Masjid Agung Al Jihad, Jakarta
  Masjid Agung Baitunnur, Pati
  Masjid Agung Baiturahiim Kota Gorontalo, Gorontalo
  Masjid Agung Banten, Serang
  Masjid Agung Batang, Batang
  Masjid Agung Brebes, Brebes
  Masjid Agung Jawa Tengah, Semarang
  Masjid Agung Kendari, Kendari
  Masjid Agung Kota Kediri, Kotamadya Kediri
  Masjid Agung Lumajang, Lumajang
  Masjid Agung Manunggal Bantul, Bantul
  Masjid Agung Purwakarta, Purwakarta
  Masjid Agung Purwokerto (Purwokerto Great Mosque), Purwokerto
  Masjid Agung Ramadhan, Enrekang
  Masjid Agung Sarua, Jakarta
  Masjid Agung Singkawang, Singkawang
  Masjid Agung Solo, Solo
  Masjid Agung Sumedang, Sumedang Selatan
  Masjid Agung Sunda Kelapa, Jakarta
  Masjid Agung Takalar, Makassar
  Masjid Akbar, Jakarta
  Masjid Akhlaqul Karimah, Kediri
  Masjid Al - Masjruchi, Kediri
  Masjid Al Afiah, Jakarta
  Masjid Al Ahkam, Jayapura
  Masjid Al Amanah, Jakarta
  Masjid Al Amien, Jakarta
  Masjid Al Amin, Barabai
  Masjid Al Annabien, Jakarta
  Masjid Al Aqidah, Jakarta
  Masjid Al Araf, Jakarta
  Masjid Al Asri, Ciwandan
  Masjid Al Azhar, Jambi
  Masjid Al Bahri, Jakarta

Masjid Al Barkah, Jakarta
  Masjid Al Barokah, Jakarta
  Masjid Al Fajar, Purwakarta
  Masjid Al Fallah, Jakarta
  Masjid Al Fatah, Majenang
  Masjid Al Fatah, Jakarta
  Masjid Al Hakim Jeruklegi, Yogyakarta
  Masjid Al Hasan, Jakarta
  Masjid Al Hasanah, Jogjakarta
  Masjid Al Hidayah, Lippo Cikarang
  Masjid Al Hidayah, Jakarta
  Masjid Al Hikmah Sarinah, Jakarta
  Masjid Al Huda, Tasikmalaya
  Masjid Al Huda, Jakarta
  Masjid Al Huda Matang Panyang Tanah Pasir Aceh Utara, Lhokseumawe
  Masjid Al Husna, Yogyakarta
  Masjid Al Husnaa, Jakarta
  Masjid Al Ihsan, Samarinda
  Masjid Al Ihsan, Jakarta
  Masjid Al Ihwaniah, Jakarta
  Masjid Al Ikhlas, Purbalingga
  Masjid Al Ikhlas, Gemolong
  Masjid Al Ikhlas, Semarang Road
  Masjid Al Ikhlash, Jakarta
  Masjid Al Ikhsan, Jayapura
  Masjid Al Irsyad, Surabaya
  Masjid Al Ishlah, Jakarta
  Masjid Al Istikharah, Jakarta
  Masjid Al Istiqamah, Jakarta
  Masjid Al Jabbaar, Bekasi
  Masjid Al Jihad, Jakarta
  Masjid Al Jihad, Bekasi
  Masjid Al Karomah, Ciledug
  Masjid Al Khairiyah, Samarinda
  Masjid Al Khoiriyyah, Baturaden
  Masjid Al Manar, Jakarta
  Masjid Al Mubarakah, Jakarta
  Masjid Al Mubarok, Jakarta
  Masjid Al Muchlisin, Jakarta
  Masjid Al Muco, Jakarta
  Masjid Al Muflihun, Jakarta
  Masjid Al Muhajirin, Bogor
  Masjid Al Muhajirin, Jakarta
  masjid al muhajirin, Pamulang
  Masjid Al Mujahiddin, Jakarta
  Masjid Al Mukarromah, Karanganyar
  Masjid Al Multazam, Jakarta
  Masjid Al Munawaroh, Jakarta

  Masjid Al Munawwarah, Pekanbaru
  Masjid Al Munir, Jakarta
  Masjid Al Mustaqim, Jakarta
  Masjid Al Muttaqien, Cawas
  Masjid Al Muttaqin, Jakarta
  Masjid Al Yasin, Jakarta
  Masjid Al-Amin, Pekanbaru
  Masjid Al-Amin Kompleks Al-Barokah, Medan
  Masjid AL-ANSHOR, Pagaralam
  Masjid Al-Aqobah I, Palembang
  Masjid Al-Falah, Bula
  Masjid Al-Falah, Surabaya
  Masjid Al-Furqon Pebayuran, Bekasi
  Masjid Al-Hidayah, Battam
  Masjid Al-Ikhlas, Bogor
  Masjid Al-Ikhlas, Palembang
  Masjid Al-Ishlah Jolotundo Baru, Surabaya
  Masjid AL-KAUTSAR, Soroako
  Masjid Al-Ma'aarij, Balikpapan
  Masjid Al-Muhajirin Tiban, Battam
  Masjid Al-Mujahidin, Tomohon
  Masjid Al-Quba, Battam
  Masjid Al-Quddus, Surabaya
  Masjid Alhidayah, Salatiga
  MASJID AMALIYAH Pasar Miring, Medan
  Masjid Amanatul Ummah, Battam
  Masjid Aqaba, Surabaya
  Masjid Ar Raudhah, Jambi
  Masjid Ar-Rayyan, Samarinda
  Masjid As Salam Baiduri Pandan, Malang
  Masjid As Salam Minomartani, Yogyakarta
  MASJID ASSALAM - مسجد السلام, Pamekasan
  Masjid Assu\'ada (Masjid Ba\'angkat), Kandangan
  Masjid AT TAQWA, Surabaya
  Masjid At Taqwa, Jakarta
  Masjid AT TAQWA Gerso, Srandakan
  Masjid AT TAQWA Mekar Sari, Battam
  Masjid At-Taqwa Raya, Pamulang, Pamulang
  Masjid Baabussalam Mulyosari, Surabaya
  Masjid Babbur Rayyan, Bekasi
  Masjid Babul Jannah, Macassar
  Masjid Baitul Amni, Dumai

  Masjid Baitul Hakam, Surabaya
  Masjid Baitul Ihsan, Jakarta, Jakarta
  Masjid Baitul Muhtadien Turen Permai, Malang
  Masjid Baitul Muttaqiin, Depok
  Masjid Baitul Muttaqin, Bekasi
  Masjid Baitul Muttaqin, Pekanbaru
  Masjid Baiturahman Limboto, Kabupaten Gorontalo, Limboto
  Masjid Baiturrahim, Cilacap
  Masjid Baiturrahman, Battam
  Masjid Baiturrahman, Medan
  Masjid Baiturrahman, Medan
  Masjid Baiturrahman, Semarang
  Masjid Baiturrahman Pupuk Kaltim, Bontang
  Masjid Bani Hasyim Singosari Malang, Malang
  Masjid Baytul Munir, Besowo
  Masjid BDM UKM Al Hikmah Universitas Negeri Malang, Malang
  Masjid Besar, Madioen
  Masjid Cot Gapu Bireuen, Bireuen
  Masjid Daarun Nizam Tiban, Battam
  Masjid Daarussalam, Muara Jawa
  MASJID DARISSALAM - مسجد دار السلام, Sumenep
  Masjid Darul Falah HO V, Padang
  Masjid Darul Fallah, Bekasi
  Masjid Darul Hujaj, Padang
  Masjid Darur Rahmah S.Gerong, Palembang
  Masjid Fathul Jannah, Marabahan
  Masjid Ibaadurrahman, Bogor
  Masjid Istiqomah, Pekanbaru
  Masjid Istiqomah, Solo
  Masjid Istiqomah, Balikpapan-baai
  Masjid Jami Al Furqaan, Jakarta
  Masjid Jami AL-AZHAR Jakapermai, Jakarta
  Masjid Jami Al-Muhajirin, Tangerang
  Masjid Jami An Nur, Jakarta
  Masjid Jami Assalaam, Sukoharjo
  Masjid Jami Kebun Jeruk, Jakarta
  Masjid Jami Mariso, Makassar
  Masjid Jami Nurul Yaqin (MJNY), Jakarta
  Masjid Jami' Desa Paku Kecamatan Galang Deli Serdang, Medan
  Masjid Jami' Nurul Ichwan, Mukomuko
  Masjid Jamiek Bireuen, Bireuen
  Masjid Jamik Duwet, Pekalongan

Masjid kamal libureng, Bone
  Masjid Kemayoran, Surabaya
  Masjid KH Ahmad Dahlan Palanga, Bone
  Masjid Lembaga Ilmu Pengetahuan Indonesia, Bandung
  Masjid Manarul Ilmi, Surabaya
  Masjid Mari Taqwa, Kotabumi
  Masjid Mekar Indah, Ci Karang
  Masjid Mutimmatul Ihsan, Kediri
  Masjid Muttaqien, Duri
  Masjid muttaqien Sukun, Malang
  Masjid Nasional Al Akbar Surabaya, Surabaya
  Masjid Ngandong Pati, Pati
  Masjid Nur Hasanah, Medan
  Masjid Nur-Fallah, Banjarnegara
  Masjid Nurul Badar, Makassar
  Masjid Nurul Huda, Pacitan
  Masjid Nurul Huda, Kualatanjung
  Masjid Nurul Iman, Yogyakarta
  Masjid Nurul Iman, Balikpapan
  Masjid Nurul Iman Srengseng, Jakarta
  Masjid Nurul Islam, Kabupaten Sleman
  Masjid Nurul Islam, Palembang
  Masjid NuruL Jannah, Pontianak
  Masjid Raudlatul Jannah, Yogyakarta
  Masjid Raya Al Hikmah, Tanjung Pinang
  Masjid Raya Al Ittihaad, Jakarta
  Masjid Raya Amuntai, Amuntai
  Masjid Raya Baitur Rahman, Banda Atjeh
  Masjid Raya Batam, Battam
  Masjid Raya Kota Bandung, Bandung
  Masjid Raya Makassar, Makassar
  Masjid Raya Medan, Medan
  Masjid Sabilul Mutaqim, Indramaju
  Masjid Sengkang, Sengkang
  Masjid Shirothol Mustaqim Gowongan, Semarang
  Masjid Simpang Raya Indah, Battam
  Masjid Suad Dahlan, Kasembon
  Masjid Thoriqul Jannah, Battam
  Masjid Tropikana, Ci Karang
  Masjid Ushuluddin, Duri
  Masjid Zadul Muadz, Peureulak
  Media Muslim Indonesia, Padang
  Mesjid agung, Kolaka

  Mesjid Agung Kabupaten Aceh Barat, Meulaboh
  MESJID AL ISTIQAMAH, Tanjungpinang
  Mesjid Al Manar Sawah Sianik, Solok
  Mesjid Al-Huda, Battam
  Mesjid Al-Jihad Rawalumbu, Kota Bekasi, Jakarta
  Mesjid as-Shulaha, Barabai
  Mesjid Bhakti, Pematangsiantar
  Mesjid Cot Goh (Dawa-e-Tabligh), Banda Aceh
  Mesjid Da' wah Rumbai, Pekanbaru
  Mesjid Darul Muttaqin, Palembang
  Mesjid H. Bakri, Pangkalpinang
  Mesjid ISTIQLAL, Balikpapan
  Mesjid Istqamah, Lhokseumawe
  Mesjid JAMI AL-MUJAHIDIN, Pontianak
  Mesjid Mubarak, Bukittinggi
  Mesjid Muhajirrin, Curup
  Mesjid Muslimin Medan, Medan
  Mesjid Nur-ul-Iman, Barengkok
  Mesjid Nurul A'LA, Balikpapan
  Mesjid Nurul Jannah, Jambi
  Mesjid Raya Baiturrahman, Banda Aceh
  Mesjid Raya Batam Center, Battam
  Mesjid Raya Bintaro Jaya, Bintaro
  Mesjid Raya Pasar Bangko, Bangko
  Mesjid Raya Watansoppeng, Watan Sopeng
  Mesjid Taqwa, Kutacane
  Miftahul Jannah, Solobaru, Solo
  Mosque At-Taqwa, Bintan Island
  Muhammadiyah Ranting Gunung Tua Iparbondar, Panyabungan
  Mushalla Al-hikmah, Semarang
  Mushalla Jabal Qori, Nusa Dua
  Musholah Al Islah, Depok
  Musholla Abdurrohim, Cirebon
  Musholla Al Khoirot, Semarang
  Musholla Al-Amanah, Bogor
  Musholla AT-TAUFIQ, Bekasi
  Musholla Graha Perhutani, Surabaya
  Muslim World League Office, Jakarta
  Mutiara Hikmah Mosque, Cimahi
  NUR IMAN, Tangerang
  Nurrul Hidayah, Bandung
  Nurul Huda, Battam
  Nurul Ilmi Mosque, Yogyakarta
  Nurul Iman, Padang
  Nurussalam, Padang
  Pemuda Muslim Indonesia (Muslim Youth), Jakarta
  Raudhatul Ilmi Baabut Taubah (RIBT), Jakarta
  Raudhatul Muslimin, Tembilahan
  Remaja Islam Masjid Baiturrohiim, Jokyakarta
  Remaja Masjid Al Muttaqien, Gombong
  Remaja Mesjid, Sidikalang
  RISALAH, Bekasi River
  Sabilal Mujahidin, Palangkaraya
  Sabillul Muta'qien Mosque, Indramajoe
  Salafy - Ahlussunnah wal Jamaah, Yogyakarta
  Taman Iskandar Muda Cab. Banten, Cilegon
  Ukhuwah Mosque, Moearabadak
  YBW Masjid Dzarratul Muthmainnah, Jakarta

   Muslim Owned Business

  A Business Opportunity:!, Bekasi
  A. A. Aziz& Partners Law Firm, Jakarta
  Ahadnet International, Jakarta
  Al-Ikhwan, Pekanbaru
  Anugerah Muslim Wear (Gatbby Colection), Tasikmalaya
  At Taqwa, Bandung
  Atlas Corporation, Bandung
  Azhim Media Production, Denpasar
  Bank Muamalat Indonesia, Jakarta
  Barokah, Bogor
  BSM SOLO, Solo
  Chavitakidz, Surabaya
  CV. Freestyle Persada, Medan, Jakarta
  Dr. Fahrurrazi, Djawahir, Yogyakarta
  Dr. Hafied Abdul, Bandung
  Dr. Zainab Shahab, Jakarta
  Dr.Abidin, Hasanuddin Z, Bandung
  Drs. H. Mardoto, M.T., Yogyakarta
  Emira Collection, Bandung
  ESCCOM, Sampit
  Forum Silaturahim Pecinta Ternak, Jakarta
  HM Chaeruddin HALIM, Macassar
  Indonesia Goods, Jakarta
  Itsar, Jakarta
  Kafila Calligraphy, Jakarta
  Lamdamena Coopration, Bireuen
  Madania Restaurant, Bali
  MLM Syariah Ahad-net, Medan - Webhosting and Domreg, Jogjakarta
  Ning Amidarmo, Denpasar, Jakarta
  Praktis Tour & Travel, Malang
  PT. Asuransi Takaful, Mataram
  PT. Sidewalk Indonesia, Medan
  Quarta Mustika, Denpasar
  Saeed Mohamed Global, Jakarta
  Samil Interaktif, Jakarta
  Syamarief Web, Surabaya
  Syarikat Takaful Indonesia, Jakarta
  The Forum of Comunication and Islamic Studies (Forum Komunikasi dan Study ISlam), Jakatra
  TOKO LAWANG AGUNG, Surabaya Strait
  VIP.NET.ID, Jakarta
  WSyakinah, Moslem Collection, Jakarta

Islam in Indonesia (   , September, 2008).
Info please ( ,  September, 2008).
Islam Finder (   , September, 2008).
Anonymous, Documents from Representatives of Islamic Organizations in Indonesia, September 2008.