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This mayoral regulation prohibits Ahmadis from carrying out activities in any form in the territory of Bekasi municipality (art 2(1)), while legislating for the fostering and surveillance of Ahmadis by the regional government (art 3).

This fatwa supports the implementation of family planning (keluarga berencana) methods and programs for the sake of maternal and infant health, but does not condone vasectomies, unless pressing circumstances prevail. The fatwa asks the government to prohibit vasectomies, tubectomies and abortions for all Muslims, and to increase surveillance of the misuse of contraception for immoral purposes.

The fatwa also acknowledges the significant impact family planning can have on the environment and how it can facilitate national development.

This regional regulation makes provision for the Cilegon Shari'a People's Credit Bank (PD. Bank Perkreditan Rakyat Syariah Kota Cilegon) and its operations, in the following areas:

1. formation, status and working territory;
2. the opening of branch offices;
3. the opening of cash service units;
4. business activities;
5. capital;
6. administration;
7. bank supervisory committee;
8. surveillance/supervision;
9. mentoring; and
10. revocation of business licence and dissolution of bank as a legal entity.

This regional regulation makes provision for the prohibition on the placement, production, sale, distribution, and storage of alcoholic beverages in Fakfak regency, West Papua (Papua Barat) (art 3(1)). This prohibition also applies to the production or treatment and sale/distribution of traditional alcoholic beverages (art 4). Other than the regional government, surveillance of this prohibition is also to be conducted by an independent team comprising customary deliberative organisations, religious figures, civil society figures, inter-church organisations, the Indonesian Council of Ulama (Majelis Ulama Indonesia), church youth leaders, mosque youth leaders, tertiary institutes, regional press, and NGOs dealing with alcoholic, narcotics, HIV and AIDS (art 9(1)).

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.

In its preambular statement, this regional regulation states that prostitution constitutes behaviour that is contrary to religious norms, legal norms, and morality, which has a negative impact on the pillars of society. Moreover, that prostitution countermeasures require efforts to prevent, surveil, rehabilitate, and control perpetrators, as well as efforts to restore societal cultural noble values that are orderly, secure, religious, and dynamic. Accordingly, all persons in the regency are prohibited from soliciting prostitution or operating a brothel (art 2(1) and (2)). Similarly, all persons are prohibited from encouraging or coercing another person into soliciting prostitution (art 3(1)). All persons are also prohibited from making any public display of affection (art 3(3)). Contravention of any of the provisions contained in this regulation carries a maximum penalty of six months' imprisonment or a fine of IDR 50 million (art 9(1)).

This regional regulation replaces Berau Regency Regulation No. 7 of 2003 on the Policing, Surveillance, Distribution and Sale of Alcoholic Beverages in Berau Regency. Unlike its predecessor, it makes no reference to Islam or religion (agama). Arguably, however, by placing a blanket prohibition on alcohol it Islamises public life to a greater extent than its predecessor. For example, pursuant to art 3, it prohibits all persons or legal entities in the regency from storing, distributing, and/or selling alcoholic beverages. Similarly, pursuant to art 4, all persons are prohibited from storing, using, or consuming alcoholic beverages. Contravention of either arts 3 or 4 carries a maximum penalty of six months' imprisonment or a fine of IDR 50 million (art 9(1)).

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.

Xinjiang, officially the Xinjiang Uyghur Autonomous Region, is a region in Central Asia and home to several ethnic groups, including the Uyghur, Kazakhs, Tajiks, Kyrgyz, in addition to a large Han Chinese population. In recent years, the conflict between Uyghurs and the Beijing government has intensified due to the government’s policies of mass surveillance, increased arrests, and a system of “re-education camps,” which reportedly held more than a million Muslim ethnic groups. The 2017 Regulation was introduced as providing legal justifications for the government’s mass detention policies on anti-terrorism grounds. It was enacted on March 29, 2017 by the Standing Committee of the People’s Congress of the Xinjiang Uighur Autonomous Region, the region’s legislature. Article 14 of the 2017 Regulation authorized the government to effectuate “education and transformation” through “individual and collective” education programs. Article 48 further authorized criminal penalties for violation.

This challenge to the validity of Indonesian Presidential Decree No. 3 of 1997 on the Surveillance and Control of Alcoholic Beverages was submitted by Front Pembela Islam (FPI - the Islamic Defenders' Front), represented by Habib Muhammad Rizieq Syihab, the founder and chairperson of FPI, and KH. Ahmad Sabri Lubis, the secterary-general of FPI.

The applicant cited several teachings from the Qur'an and Hadith, the Holy Bible, and Buddhism that prohibit the consumption of alcohol, as well as Hinduism, which discourages excessive consumption of alcohol. As a state based on the principle of One Almighty God (Ketuhanan Yang Maha Esa), the applicant submitted that Indonesian Presidential Decree No. 3 of 1997 should, therefore, be invalidated for contradicting the religious values contained in Pancasila ('five principles' - Indonesian state ideology) and the 1945 Constitution because not one religion in Indonesia permitted or deemed halal the consumption of any alcoholic beverage. The applicant also cited the physical effects alcohol consumption can have on people, as well as other people who may fall victim to alcohol-induced theft, battery, abuse, rape, and even murder.

The applicant also submitted that Indonesian Presidential Decree No. 3 of 1997 was contrary to several national statutes, including arts 46 and 47 of Law No. 36 of 2009 on Health. This was because the decree only categorised alcohol rather than prohibiting it, while the detrimental effect alcohol can have on health repudiates the aim of arts 46 and 47, which is to improve the health of Indonesian citizens.

The court questioned whether the applicant believed its rights and/or authority had suffered because of Indonesian Presidential Decree No. 3 of 1997. It also questioned whether the applicant believed it had suffered any specific and actual loss or could potentially suffer any loss, and whether or not there was a causal relationship between that loss and the decree it was seeking to impugn. The court found in the applicant's favour in this regard, granting it the requisite legal standing. It then acceded to the application but did so on the grounds that several of the statutes that constituted the legal basis for Indonesian Presidential Decree No. 3 of 1997 were no longer valid laws themselves.

A petition sent to the Ottoman Sultan from Egypt in 1155 AH (1742-3), concerning a dispute between a Muslim and a Christian in the town of Zifta. The Muslim petitioner attempts to enforce the regulation of the Pact of 'Umar that forbids non-Muslims from having houses taller than those of Muslims. Baldwin's commentary on the petition focuses on how the petitioning process relates to the sharīʿa court system in the Ottoman Empire.