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This fatwa permits the consumption of crab provided the crab is fit for human consumption.

This fatwa declares the production, trafficking and usage of narcotics as haram (forbidden), punishable by hadd and/or ta'zir punishments. It distinguishes between the effect narcotics has on society with that of alcohol, noting the effect of the former to be far more grave. The fatwa also condones the death penalty for producing, trafficking or using narcotics, and opposes government intervention in penalties handed down for such misconduct.

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.

This fatwa states that every animal slaughter audit must be recorded in writing and, at the very least, contain the following:

1. an explanation of the slaughter method, process and mechanism, whether it be traditional or modern;
2. an explanation of the slaughter findings, whether those parts of the animal which, according to shari'a, must be cut were or were not cut;
3. if using a stunner, the voltage used (the maximum permissible voltage being 40 volts);
4. the condition of the animal after being stunned, whether the animal is still alive (hayah mustaqirrah); and
5. the slaughterer's knowledge of Islamic law insofar as it applies to the slaughter of animals.

This fatwa declares the usage of the following to be haram (forbidden), unless life-threatening circumstances prevail:

1. medicine containing, or derived from, human organs;
2. human urine in medical treatment; and
3. cosmetics containing, or derived from, human organs.

This fatwa declares the cloning of humans to be haram (forbidden). It does permit the cloning of animals, however, provided such cloning is conducted for welfare purposes. The fatwa also obliges all relevant parties to abstain from conducting or facilitating cloning experiments or practice on humans.

This fatwa acknowledges that there are conflicting ulama opinions as to whether or not worms are fit for consumption. One states consumption of worms is haram (forbidden), while the other states that it is halal provided no inherent danger exists. Cultivation of worms, however, is not contrary to Islamic law. The fatwa also declares that crickets may be used for medicinal and cosmetic purposes, and are fit for consumption or sale provided no inherent danger exists.

This fatwa declares that abuse of ecstasy and other like substances is haram (forbidden). The fatwa defines 'abuse' as 'consuming/using', 'circulating/trafficking', 'producing', and 'assisting the abuse thereof for improper needs'.

This fatwa declares birds' nests to be holy (suci) and halal. In the event, however, that a birds' nest is unclean (najis) it must be cleaned in accordance with shari'a before consumption. The fatwa also permits the cultivation of birds' nests.

This fatwa permits the provision of the inactivated polio vaccine (IPV) to immunocompromised children until there is an IPV that is holy (suci) and halal.

This fatwa declares that any beverage containing alcohol is haram (forbidden) according to Islam. It calls on the Indonesian government and several governmental departments to take the necessary steps to rid society of alcohol and its negative influences.

This fatwa declares that if there is no preferable option, the removal of a heart valve from a deceased person for the purposes of keeping another person alive can be reconciled with Islamic law, provided the relevant party/parties have given their consent.

This fatwa approves the Shafi madhab opinion that the consumption of frog meat is not halal. It does, however, permit the cultivation of frogs for other associated benefits.

This fatwa declares that the consumption of rabbit meat is halal.

This fatwa acknowledges that leprosy is a skin condition that affects some people susceptible to the condition or whose immunity is low. It is a condition caused by bacteria rather than a curse from God.

This fatwa declares that food and beverages containing haram (forbidden) or najis (unclean) ingredients are haram. Moreover, that food and beverages that potentially contain haram/najis ingredients should be avoided, and that the relevant agencies should inspect such food and beverages to determine whether or not they are haram/najis.

This fatwa declares that sex changes are contrary to the Qur'an, surah an-Nisa', verse 19. The fatwa does, however, permit sex reassignment surgery for intersex persons.

This fatwa permits IVF conception, provided the subsequent pregnancy does not involve surrogacy (e.g. the ovum comes from the husband's first wife, but the child is carried by his second wife). This is to avoid subsequent inheritance-related complications.

The fatwa also forbids:

1. a woman using the frozen sperm of her deceased husband to become pregnant because of potential future complications related to paternity and inheritance; and
2. a child being conceived through IVF using the sperm and ovum of a couple out of wedlock (zina).