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This statute regulates the mortgaging of land and other objects used as credit securities.

This statute, which replaced Law No. 5 of 1974 and was promulgated by Soeharto's successor, B.J. Habibie, initiated the decentralisation of power vested in the central government. It granted the municipalities (kota), regencies (kabupaten) and provinces (propinsi) of Indonesia autonomy to legislate with regard all matters, except foreign affairs, defence, security, judicial matters, national monetary and fiscal matters, and religion.

This statute defines domestic violence as physicial, psychological or sexual violence, or domestic neglect. It outlines the rights of victims, including rights to protective and rehabilitative services, and sets out the possible punitive measures perpetrators may face.

This qanun regulates the education system of Aceh, guaranteeing every Acehnese person's right to a high-quality and Islamic education. The qanun also places an onus on both teachers and parents to contribute to their children's education and understanding of Islam. It also seeks to prioritise Aceh's education sector, ensuring a certain amount of local government funding is allocated to Acehnese schools.

This qanun regulates social welfare in Aceh, the services offered therein, and those entitled to such services. The implementation of social welfare, according to this qanun, is based on the principles of Islam, humanity, family, justice, non-discrimination and legal certainty, among other things.

This government regulation regulates the responsibilties of the provincial governments and central government in guaranteeing reproductive rights. It guarantees women's rights to pre-natal and post-natal health services, including that of teenagers who fall pregnant. It also guarantees the right to information relating to family-planning, including contraception and sexual health, and permits abortion only in certain instances. Access to non-natural means of conception is available to married couples only.

This qanun regulates the implementation and financing of health services in Aceh. The qanun states that the implementation and financing of such services is intended to increase the awareness, desire and livelihood, of every person to create a healthy, Islamic Acehnese society.

This statute grants special autonomy to the province of Nanggroe Aceh Darussalam (Aceh) from the Unitary State of the Republic of Indonesia. It provides new financial regulations relating to the taxation of the Acehnese people, as well as in regards to the proceeds of Aceh's natural resources. It grants legislative power to the People's Representative Council of Nanggroe Aceh Darussalam, in which it vests legislative, budgetary, and policy surveillance powers. It provides scope for the election of a governor and executive, as well as the establishment of a regional police force and shari'a court system. Interestingly, rather than describing the Acehnese people as rebellious, the statute refers to their great resilience and fighting spirit, as well as having become an inspiration for those striving to achieve and preserve Indonesian independence.

This statute regulates the implementation of Aceh's special status, which it defines as covering the implementation of religious life, customary life, education, and the role of the ulama, in determining regional policy.

This qanun places an absolute prohibition on gambling, which it defines as all activities and/or conduct, as well as situations, directed towards the placing of a bet. It places an onus on the governor, regents/mayors, sub-district leaders, heads of households and village heads, to implement the contents of this qanun, and instructs the governor and regents/mayors to establish a shari'a police (Wilayatul Hisbah) to ensure its implementation. The qanun prescribes as punishment for individuals found guilty of gambling 6-12 strokes of the cane, and for legal and non-government bodies a fine of between IDR 15-35 million.

This Indonesian Supreme Court regulation quantifies costs associated with filing a claim before any Indonesian court, including the religious courts (pengadilan agama) and high religious courts (pengadilan tinggi agama).

This qanun was devised to foster and maintain the Islamic beliefs and religiosity of the individual and society in Aceh, providing legislative protection from misguided teachings. Crucially, at art 1(7), the qanun defines as Islamic creed (Aqidah Islamiah) a conservative interpretation of al-sunna wa'l-jama'a (Sunni Islam). It also seeks to increase understanding and the practice of worship, as well as the availability of appropriate places of worship. The qanun authorises the shari'a police (Wilayatul Hisbah) to conduct surveillance to ensure adherence thereto, and grants prosecutorial powers to general prosecutors to investigate and refer cases to the shari'a courts (Mahkamah Syar'iyah) in the event of a breach. Conduct punishable pursuant to this qanun includes disseminating un-Islamic teachings, apostasing, failing to attend Friday prayers (shalat jum'at) three times consecutively, and failing to provide prayer facilities. Punishment can include caning or imprisonment.

This provincial regulation obliges the regional government of Aceh to develop, guide, and monitor, the implementation of shari'a to the best of its abilities. The regulation defines implementation as including, among other things, aqidah (correct doctrine), ibadah (ritual worship), mu'amalah (commercial and civil matters), akhlak (goodness), Islamic education and the defence of Islam.

Chapter V of the regulation specifies punishments, including imprisonment, fines, and adat sanctions (art 19), but hudud penalties are not included.

This qanun regulates the shari'a courts (Mahkamah Syar'iyah) of Aceh, as well as the personnel and hierarchy therein. It also defines the areas of law over which the courts have jurisdiction, those being al-syakhshiyah (family law), mu'amalah (civil and commercial law), and jinayat (criminal law). The elucidation of the qanun defines jinayat as including offences such as zina (extra-marital sex), accusation of zina, murder, physical abuse, alcohol consumption, gambling, and failure to abide by prayer and fasting requirements.

This qanun regulates the various baitul mal (treasury or exchequer) of Aceh, their responsibilities, authority, and the personnel associated therein. The various baitul mal store and manage the alms and donations (zakat and wakaf) made by the Acehnese people in execution of their charitable obligations as Muslims. The qanun also authorises Indonesian state police officials and civil servant investigators to investigate contraventions of provisions relating to the management of alms, and prescribes a variety of punitive measures, including caning, monetary fines, and imprisonment.

This qanun divides Aceh into regencies (kabupaten) and municipalities (kota), which have vested power to regulate and coordinate their own domestic affairs. These regencies or municipalities are divided into sub-districts (kecamatan), which are administrative zones directly beneath, and responsible to, the relevant regent (bupati) or mayor (walikota). Sub-districts are then divided into residential (mukim) zones, headed by a residential head (imuem Mukim), which are divided into villages (gampong) and headed by a Keuchik.

The qanun also regulates the budgets and spending of these different areas, the powers of the regents and mayors, as well as the legislative powers of the regencies/municipalities.

This qanun is the Acehnese criminal procedure code. Article 5 states that it applies to all law enforcement agencies and persons in Aceh. It regulates the manner in which law enforcement officers conduct criminal investigations, the rights of the accused, the appropriate judicial forums for criminal trials, the manner in which prosecutors may prosecute a case, as well as the punitive measures a court may enforce, including caning, monetary fines, and imprisonment.

This statute replaced Law No. 22 of 1999 on Regional Administration, arguably, as a way of regaining some of the power the central government had relinquished to regional governments, via Law No. 22 of 1999. The primary way it does this is by granting the provinces (propinsi) superiority over the regencies (kabupaten), municipalities (kota) and villages (desa), defining provincial governors as representatives of the central government (wakil Pemerintah).

The statute stipulates the process by which the different levels of regional government may legislate and execute laws peculiar to their own region, as well as the mechanism and process by which such laws can be invalidated by higher-level government in the event such laws contravene a hierarchically-superior law. The Law also allows higher-level government to devolve legislative power to lower-level governments if it deems necessary and appropriate.

While now replaced by Law No. 23 of 2014 on Regional Administration, the statute is of particular significance given the content of art 10(3), the efficacy of which is crucial to any analysis of the validity of Islamising regional regulations in Indonesia. Article 10(3) maintains the central government’s exclusive jurisdiction over foreign affairs, defence, security, judicial matters, national monetary and fiscal matters and religion (emphasis added).

One school of thought argues that art 10(3) renders any Islamising regulation drafted by a provincial or sub-provincial government ultra vires or invalid. Conversely, Islamising regional regulations may Islamise public life but can circumvent the purview of art 10(3) by being couched in terms specific to social order and morality.

This statute declares gambling to be contrary to religion, as well as the decency and morals enshrined in the Pancasila. It specifically increases the severity of punishment for gambling, as prescribed in the Indonesian Criminal Code (Kitab Undang-Undang Hukum Pidana), and is referenced in Aceh Qanun No. 13 of 2003 on Gambling.

This statute regulates the obligation on all Muslims to give zakat (alms) to charity. It defines the different types of zakat, who collects zakat, and who supervises its collection.