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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).

This fatwa permits a person to bequeath their corneas after they have passed away, provided that:

1. they have given their consent and the provision of such consent was witnessed by their beneficiaries; and
2. the operation is conducted by a surgeon.

This fatwa forbids vasectomies and tubectomies on the grounds that:

1. sterilisation is forbidden under Islam;
2. vasectomies and tubectomies are a form of sterilisation; and
3. it has not yet been proven in Indonesia that a vasectomy or tubectomy can be reversed.

This fatwa forbids the use of narcotics, citing the negative impact it has on drug-users' mental and physical state, as well as the threat it poses to society in general. The fatwa also urges the Indonesian president to take stronger legislative action to combat drug abuse.

This fatwa states that corpses must be respected and not desecrated. The fatwa also acknowledges, however, that an autopsy, conducted by a qualified professional, may be necessary to determine the cause of death for the purposes of a legal investigation, medical research, or medical training/education. The fatwa qualifies that, before an autopsy is conducted, the consent of the deceased's beneficiaries must first be obtained.

This fatwa defines the aurat as the entire body, except for the face and palms of the hands. It states that female medical personnel may expose the area from their hands to their elbows if an urgent medical-related need exists. In addition, the fatwa states that occupational clothing must be made from non-transparent material and not show the shape of the body.

This fatwa forbids abortion from the moment the mother's uterus is implanted with a blastocyst. It does, however, permit abortion:

1. in the event of a medical emergency that threatens the mother's health or life;
2. if the foetus has a genetic deformity that will present future insurmountable problems for the child; or
3. the pregnancy was the result of rape, as confirmed by the victim's family, doctor, and ulama.

An abortion for the above reasons must be conducted before the foetus is 40 days old. Moreover, it must be conducted in a government-appointed health facility.

This fatwa states that corpses are to be bathed, shrouded, prayed over, and buried in accordance with Islamic law. In emergency situations (such as the Aceh tsunami, earthquakes, and other natural disasters), however, corpses may simply be washed down prior to burial. Any clothing attached to a body, or a bodybag, may be used as a shroud, even if it is unclean. Corpses may be prayed over after burial even if from a great distance.

The fatwā also states that victims' corpses are to be buried immediately, may be buried en masse, and need not be buried facing Mecca. A mass burial may be carried out in such a way that male and female, and Muslim and non-Muslim corpses, are buried together. A corpse may also be buried immediately at the site of its location.

This fatwa states that performing an abortion is haram (forbidden) except for a legitimate medical reason, such as saving the mother's life.

This fatwa defines a 'transvestite' as a man who deliberately behaves as though he is a woman. Therefore, a transvestite is not a hermaphrodite (khunsa) but rather a man and, therefore, cannot be viewed as having his own sex/gender. Moreover, all conduct of a transvestite that deviates from that of a man is haram (forbidden) and efforts must be made to ensure he reverts to the way nature intended.

The fatwa implores the Department of Health and the Department of Social Affairs to provide transvestites with psychological counsel to facilitate their reform. The fatwa also calls on the Department of Internal Affairs and other relavent agencies to dissolve transvestite organisations.

This fatwa encourages people to treat the sick as though Allah himself were sick by providing them with moral and material support. The fatwa also reminds people to avoid anything that may place their own health at risk, especially if the disease of another is contagious.

The fatwa states that around 80-90 per cent of HIV/AIDS sufferers contract the virus through sexual intercourse out of wedlock (zina). It states that some HIV/AIDS sufferers contract the virus through their own sinful (dosa) actions, while some contract it as a result of the conduct of others. Accordingly, the most effective way to eliminate the virus is for people to cease having sexual intercourse out of wedlock.

The fatwa states that HIV/AIDS sufferers should be treated in a humane manner without exposing those treating them to the risk of contracting the virus.

This fatwa states that Muslims must be buried. While Islam does not prohibit scientific examinations of corpses, the Council of Ulama does not support the mummification and exhibition of corpses.

This elucidation provides hadith in support of the requirement under Islam that corpses be washed, shrouded, prayed over, and then buried.

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 fatwa states that, generally speaking, massage parlours serve a social purpose, provided they do not contravene any religious laws. It stipulates that massage parlours are a place for medical treatment. Therefore, at law they are permissible (mubah), unless they contravene shari'a provisions, in which case they are forbidden (haram).

This fatwa was issued in response to a letter received by the Indonesian Council of Ulama (Majelis Ulama Indonesia) from Bambang Sulastomo regarding the transfer of a corpse from the holy land (tanah Suci - Mecca) to the homeland (tanah air - Indonesia). After convening on 13 October 1981, the Council determined that it would be preferable for the deceased's body to remain in the holy land where it had already been buried. The only exception to this would be if a reason existed according to shari'a. Imam Maliki stated that transferring a corpse already buried would be permissible if a reason could be found that pertained to the welfare of others, including to make the pilgrimage easier or to enable the body to be buried with other deceased family members. Government instructions would also be necessary if a body was to be repatriated.

This fatwa states that an ostomate who is able to detach or clean his/her stoma bag prior to praying (shalat) must do so. If, however, an ostomate is unable to do so, they are categorised as daim al-hadats (a person who cannot perform an ablution).

This fatwa states that the use of anti-menstrual medication while performing the hajj is permissible (mubah). The fatwa states that the use of such medication to assist during Ramadhan is disliked (makruh), but for women for whom it is difficult to fast on other days, it is permissible. The use of anti-menstrual medication for other reasons depends on the person's intent. If, however, it is for reasons that contravene religious law, then the use of such medication is forbidden (haram).