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The court ratified the applicants' Islamic marriage of 20 July 1990, and ordered them to register their marriage with the Office of Religious Affairs. Specifically, it noted that as the marriage was not hindered by anything, it could, pursuant to art 7(3)(e) of the Compilation of Islamic Laws, be ratified.

The court ratified the applicants' Islamic marriage of 25 June 1992, and ordered them, pursuant to art 2(2) of Law No. 1 of 1974 on Marriage, and art 5 of the Compilation of Islamic Laws, to register their marriage with the Office of Religious Affairs.

The court ratified the applicants' Islamic marriage of 8 May 1985, and ordered them, pursuant to art 2(2) of Law No. 1 of 1974 on Marriage, and art 5 of the Compilation of Islamic Laws, to register their marriage with the Office of Religious Affairs.

The court ratified the applicants' Islamic marriage of 14 September 2000, and ordered them, pursuant to art 2(2) of Law No. 1 of 1974 on Marriage, and art 5 of the Compilation of Islamic Laws, to register their marriage with the Office of Religious Affairs.

The court ratified the applicants' Islamic marriage of 6 May 1977, and ordered them, pursuant to art 2(2) of Law No. 1 of 1974 on Marriage, and art 5 of the Compilation of Islamic Laws, to register their marriage with the Office of Religious Affairs.

The court ratified the applicants' Islamic marriage of 1 April 1980, and ordered them, pursuant to art 2(2) of Law No. 1 of 1974 on Marriage, and art 5 of the Compilation of Islamic Laws, to register their marriage with the Office of Religious Affairs.

This fatwa states that the majority of Indonesian Muslims adhere to Sunni Islam, which rejects Shi'a Islam in general, and the teachings on temporary marriage (nikah mut'ah) more specifically. The fatwa forbids temporary marriage and states that such behaviour must be prosecuted before a court, pursuant to current regulations.

This fatwa states that marriage, according to Islam, is something noble and sacred, intended as a sign of devotion to Allah. A lawful marriage according to Islamic teachings requires there be a bride and bridegroom, two witnesses, a guardian, consent, and a dowry. The fatwa appeals to all Indonesian Muslims, but especially to the younger generation, in order that they marry pursuant to the conditions contained therein.

The applicants submitted that they had been married in accordance with Islamic shari'a on 14 December 1993 and had six children. There were no bars to their marriage according to Islam but their marriage had never been registered by a state marriage registrar in accordance with current legislation. Accordingly, they requested that the court ratify their marriage. Their application was dismissed, however, when both applicants failed to attend court.

The applicants submitted that they were married in accordance with Islamic law on 18 December 2005 by a qadhi before two witnesses. The second applicant's younger brother had acted as her marriage guardian (wali nikah) and the dowry (mahar) had been four mayam worth of gold. At the time of the parties' marriage, the first applicant was a widower and the second applicant a widow. The parties had never divorced nor had they left Islam (murtad). There were no other prohibitions to their marriage under Islam or current laws. The parties had two children. They had registered their marriage with the local village (gampong) but not yet with the Office of Religious Affairs and required a court determination for administrative and other purposes.

The court cited Kitab l'anatu al-Thalibin, juz IV, page 254, and Kitab Tuhfah, volume 4, page 132, as examples of Islamic norms that allow the ratification of a marriage based on facts such as those established by the parties. In acceding to the parties' request, the court found that, pursuant to arts 2(1) and 6 of Law No. 1 of 1974, and art 7(2) and (3)(b) of the Compilation Islamic law, the parties' marriage constituted an Islamic marriage agreement (aqad nikah).

The applicant married her husband in 1961, in accordance with Islam, before having six children. While they were related by blood, their relationship was not forbidden under Islam as they had not shared a wet-nurse, nor were there any objections to their marriage at the time of the ceremony. The applicant's husband passed away due to illness on 24 May 2011, however, as they had never received an official marriage certificate because the marriage took place in 1961, prior to the promulgation of Law No. 1 of 1974 on Marriage, the applicant could not access her deceased husband's pension, to which she was entitled. The applicant, accordingly, sought from the court the ratification of her marriage.

Acceding to the applicant's request, the court noted that the marriage had met the witness requirement (two witnesses), pursuant to arts 24 and 26 of the Compilation of Islamic Laws, the marriage guardian requirement, pursuant to art 19 of the Compilation of Islamic Laws, and the dowry requirement (mahar), pursuant to art 30 of the Compilation of Islamic Laws.

The applicants submitted that they were married in accordance with Islamic shari'a on 10 March 2009 before two witnesses. The second applicant's sibling had acted as her marriage guardian (wali nikah) and the dowry (mas kawin) had been IDR 30,000. At the time of the parties' marriage, the first applicant was a widower and the second applicant a divorcee. The parties were not blood relatives nor had they shared a wet-nurse. There were no other prohibitions to their marriage under Islam or current laws. The parties also had two children and no third party had ever sought to impugn the sanctity of their marriage. They had never, however, received a marriage certificate issued by the Office of Religious Affairs. The parties, therefore, requested that the court ratify their marriage for civil administration purposes.

The sole judge found that the parties' marriage met the requirements contained in art 14 of the Compilation of Islamic Laws because there had been a bridegroom, groom, marriage guardian, two witnesses, and the parties had exchanged vows (ijab kabul). The judge also cited expert Islamic jurisprudence (Ahli Fiqhi) found in Kitab Buhyatul Mustarsyidin, which stated that a marriage affirmed by witnesses present was indeed a marriage. Therefore, pursuant to art 1 of Law No. 1 of 1974 on Marriage, and art 3(e) of the Compilation of Islamic Laws, the judge acceded to the applicants' request.

The applicants submitted that they were married in accordance with Islamic shari'a on 14 February 1982 before two witnesses. The second applicant's father had acted as her marriage guardian (wali nikah) and the dowry (mas kawin) had been IDR 100,000. At the time of the parties' marriage, the first applicant was a bachelor (aged 34 years) and the second applicant a virgin (aged 27 years). The parties were not blood relatives nor had they shared a wet-nurse. There were no other prohibitions to their marriage under Islam or current laws. The parties also had two children and no third party had ever sought to impugn the sanctity of their marriage. They had never, however, received a marriage certificate issued by the Office of Religious Affairs. The parties, therefore, requested that the court ratify their marriage for civil administration purposes.

The sole judge found that the parties' marriage met the requirements contained in art 14 of the Compilation of Islamic Laws because there had been a bridegroom, groom, marriage guardian, two witnesses, and the parties had exchanged vows (ijab kabul). The judge also cited expert Islamic jurisprudence (Ahli Fiqhi) found in Kitab Buhyatul Mustarsyidin, which stated that a marriage affirmed by witnesses present was indeed a marriage. Therefore, pursuant to art 1 of Law No. 1 of 1974 on Marriage, and art 3(e) of the Compilation of Islamic Laws, the judge acceded to the applicants' request.

The applicants submitted that they were married in accordance with Islamic shari'a on 14 October 2014 before two witnesses. The second applicant's father had acted as her marriage guardian (wali nikah) and the dowry (mas kawin) had been IDR 360,000. At the time of the parties' marriage, the first applicant was a bachelor (aged 18 years) and the second applicant a virgin (aged 19 years). The parties were not blood relatives nor had they shared a wet-nurse. There were no other prohibitions to their marriage under Islam or current laws. The parties had no children but no third party had ever sought to impugn the sanctity of their marriage. They had never, however, received a marriage certificate issued by the Office of Religious Affairs. The parties, therefore, requested that the court ratify their marriage for civil administration purposes.

The sole judge found that the parties' marriage met the requirements contained in art 14 of the Compilation of Islamic Laws because there had been a bridegroom, groom, marriage guardian, two witnesses, and the parties had exchanged vows (ijab kabul). The judge also cited expert Islamic jurisprudence (Ahli Fiqhi) found in Kitab Buhyatul Mustarsyidin, which stated that a marriage affirmed by witnesses present was indeed a marriage. Therefore, pursuant to art 1 of Law No. 1 of 1974 on Marriage, and art 3(e) of the Compilation of Islamic Laws, the judge acceded to the applicants' request.

The applicants submitted that they were married in accordance with Islamic shari'a on 4 December 1999 before two witnesses. The second applicant's father had acted as her marriage guardian (wali nikah) and the dowry (mas kawin) had been IDR 100,000. At the time of the parties' marriage, the first applicant was a bachelor (aged 19 years) and the second applicant a virgin (aged 17 years). The parties were not blood relatives nor had they shared a wet-nurse. There were no other prohibitions to their marriage under Islam or current laws. The parties had three children and no third party had ever sought to impugn the sanctity of their marriage. They had never, however, received a marriage certificate issued by the Office of Religious Affairs. The parties, therefore, requested that the court ratify their marriage for civil administration purposes.

The sole judge found that the parties' marriage met the requirements contained in art 14 of the Compilation of Islamic Laws because there had been a bridegroom, groom, marriage guardian, two witnesses, and the parties had exchanged vows (ijab kabul). The judge also cited expert Islamic jurisprudence (Ahli Fiqhi) found in Kitab Buhyatul Mustarsyidin, which stated that a marriage affirmed by witnesses present was indeed a marriage. Therefore, pursuant to art 1 of Law No. 1 of 1974 on Marriage, and art 3(e) of the Compilation of Islamic Laws, the judge acceded to the applicants' request.

The applicants submitted that they were married in accordance with Islamic shari'a on 3 April 2001 before two witnesses. The second applicant's father had acted as her marriage guardian (wali nikah) and the dowry (mas kawin) had been IDR 10,000. At the time of the parties' marriage, the first applicant was a bachelor (aged 29 years) and the second applicant a virgin (aged 28 years). The parties were not blood relatives nor had they shared a wet-nurse. There were no other prohibitions to their marriage under Islam or current laws. The parties had two children and no third party had ever sought to impugn the sanctity of their marriage. They had never, however, received a marriage certificate issued by the Office of Religious Affairs. The parties, therefore, requested that the court ratify their marriage for civil administration purposes.

The sole judge found that the parties' marriage met the requirements contained in arts 14 of the Compilation of Islamic Laws because there had been a bridegroom, groom, marriage guardian, two witnesses, and the parties had exchanged vows (ijab kabul). The judge also cited expert Islamic jurisprudence (Ahli Fiqhi) found in Kitab Buhyatul Mustarsyidin, which stated that a marriage affirmed by witnesses present was indeed a marriage. Therefore, pursuant to art 1 of Law No. 1 of 1974 on Marriage, and art 3(e) of the Compilation of Islamic Laws, the judge acceded to the applicants' request.

The applicants submitted that they were married in accordance with Islamic shari'a in 2004 before two witnesses. The second applicant's parents had acted as her marriage guardians (wali nikah) and the dowry (mas kawin) had been IDR 50,000. At the time of the parties' marriage, the first applicant was a bachelor (aged 28 years) and the second applicant a virgin (aged 23 years). The parties were not blood relatives nor had they shared a wet-nurse. There were no other prohibitions to their marriage under Islam or current laws. The parties had two children and no third party had ever sought to impugn the sanctity of their marriage. They had never, however, received a marriage certificate issued by the Office of Religious Affairs. The parties, therefore, requested that the court ratify their marriage for civil administration purposes.

The sole judge found that the parties' marriage met the requirements contained in arts 14 of the Compilation of Islamic Laws because there had been a bridegroom, groom, marriage guardian, two witnesses, and the parties had exchanged vows (ijab kabul). The judge also cited expert Islamic jurisprudence (Ahli Fiqhi) found in Kitab Buhyatul Mustarsyidin, which stated that a marriage affirmed by witnesses present was indeed a marriage. Therefore, pursuant to art 1 of Law No. 1 of 1974 on Marriage, and art 3(e) of the Compilation of Islamic Laws, the judge acceded to the applicants' request.

The applicants submitted that they were married in accordance with Islamic law on 7 March 1992 before two witnesses. The second applicant's father had acted as her marriage guardian (wali nikah) and the dowry (mahar) had been seven mayam worth of gold in cash. At the time of the parties' marriage, the first applicant was a bachelor and the second applicant a virgin. The parties had never divorced nor had they left Islam (murtad). There were no other prohibitions to their marriage under Islam or current laws. The parties had two children. They had never, however, received a marriage certificate issued by the Office of Religious Affairs. The parties, therefore, requested that the court ratify their marriage for civil administration purposes.

The court cited Kitab l'anatu al-Thalibin, juz IV, page 254, and Kitab Ushu al-Fiqh by Abdul Wahhab Khallaf, as examples of Islamic norms that allow the ratification of a marriage based on facts such as those established by the parties. The court then, pursuant to art 2(1) of Law No. 1 of 1974 on Marriage, and art 4 of the Compilation of Islamic Laws, ratified the parties marriage based on the evidence produced by the applicants.

The applicants submitted that they were married in accordance with Islamic law on 14 August 1995 before two witnesses. The second applicant's father had acted as the second applicant's marriage guardian (wali nikah) and the dowry (mahar) had been 10 mayam worth of gold. At the time of the parties' marriage, the first applicant was a bachelor and the second applicant a virgin. The parties had never divorced nor had they left Islam (murtad). There were no other prohibitions to their marriage under Islam or current laws. The parties had two children. They had already registered their marriage with the Office of Religious Affairs and received a marriage certificate. The parties, however, also requested that the court ratify their marriage for residency purposes.

The court cited Kitab l'anatu al-Thalibin, juz IV, page 254, and Kitab Ushu al-Fiqh by Abdul Wahhab Khallaf, as examples of Islamic norms that allow the ratification of a marriage based on facts such as those established by the parties. The court then, pursuant to art 2(1) of Law No. 1 of 1974 on Marriage, and art 4 of the Compilation of Islamic Laws, ratified the parties marriage based on the evidence produced by the applicants.

The applicants submitted that they were married in accordance with Islamic law on 20 September 1981 by a marriage qadi (qadhi nikah) before two witnesses. The second applicant's father had acted as her marriage guardian (wali nikah) and the dowry (mahar) had been eight mayam worth of gold. At the time of the parties' marriage, the first applicant was a bachelor and the second applicant a virgin. The parties had never divorced nor had they left Islam (murtad). There were no other prohibitions to their marriage under Islam or current laws. The parties had two children. They had not yet registered their marriage with the Office of Religious Affairs and required a court determination in order to obtain a marriage deed (akta nikah).

The court cited Kitab l'anatu al-Thalibin, juz IV, page 254, and Kitab Ushu al-Fiqh by Abdul Wahhab Khallaf, as examples of Islamic norms that allow the ratification of a marriage based on facts such as those established by the parties. The court then, pursuant to art 2(1) of Law No. 1 of 1974 on Marriage, and art 4 of the Compilation of Islamic Laws, ratified the parties marriage based on the evidence produced by the applicants.