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This fatwa states that all forms of shamanism (kahanah) and forecasting ('iraafah), whether in practice, in publication, using or believing in, are forbidden (haram).

The plaintiff and his wife were married on 16 June 2003. On 31 December 2008, his wife passed away due to illness. Prior to her passing, however, she had entered into a murabahah financing agreement with the first defendant (PT. Bank Negara Indonesia Syariah Tbk (BNI Syariah) Kantor Cabang Bogor), dated 28 August 2008, for IDR 3,011,250,000. The loan was obtained in order to pay out an existing home loan with Bank Mega for IDR 2,443,038,800. The additional IDR 568,211,200 borrowed was for home renovations. The term of the murabahah agreement was 120 months (28 August 2008 until 27 August 2018). Of the IDR 3,011,250,000 from the first defendant, the plaintiff only received IDR 1.65 billion: IDR 1,338,651,397 for the purposes of paying out the Bank Mega loan, and IDR 311,348,603 for home renovations. The remaining IDR 1,361,250,000 was the first defendant's profit. In order to obtain the loan, the plaintiff's wife leveraged the same property she and the plaintiff had planned to renovate.

The plaintiff submitted that he had become concerned about the issuance, on 26 December 2008, of a power of attorney to deal with the property, as both he and his wife had been in South Kalimantan from 26-30 December 2008, and therefore had not signed anything. Accordingly, the plaintiff had included the first co-defendant in his action as she was the land title issuing officer who had executed the mortgage deed. The plaintiff also submitted that he had inquired on several occasions with the second defendant as to who had signed the power of attorney, or whether the second defendant believed the signatures of the plaintiff and his wife had been forged.

While the plaintiff's wife was alive, she had paid each monthly instalment on time for the four months before she passed away. The plaintiff submitted that, pursuant to the murabahah agreement, his wife's life insurance should cover the remaining sum of the agreement. The first defendant, however, had requested that the plaintiff as his deceased wife's beneficiary continue to make repayments, pursuant to the agreement. The plaintiff submitted that such requests, as well as the first defendant directing him several times to vacate the leveraged property so that it could be auctioned immediately through the third co-defendant, had caused him psychological distress, and constituted a contractual default and illegal conduct, contrary to arts 1320 and 1338 of the Indonesian Civil Code (Kitab Undang-Undang Hukum Perdata).

In material damages, the plaintiff requested IDR 250 million, while in immaterial damages for pain and suffering, the plaintiff sought IDR 2.5 billion. The plaintiff submitted that the first defendant's conduct had been contrary to several Islamic law principles, including aqidah or Tauhidullah, Tasyri'iyah, Kaffah, and Akhlak, as well as shari'a banking principles including riba (interest), maisir (speculation), and zalim (injustice).

The court found that the plaintiff was not able to produce any evidence suggesting that the power of attorney to deal with the property had been forged. In regard to the plaintiff's wife's life insurance paying out the remaining contract sum, the court found that this was the prerogative of the insurance company itself (PT. Asuransi Takaful Keluarga). Based on the evidence before it, the court concluded, and the plaintiff conceded, that the insurance company had not agreed to cover the sum in question because it believed the medical condition of the deceased exempted it from having to do so. The court found, however, that the first defendant had made a genuine attempt to compel the insurance company to cover the sum. Accordingly, it dismissed the plaintiff's application in its entirety and ordered him to pay costs totalling IDR 2,131,000.

This regional regulation prohibits: 

1. adultery and conduct leading towards adultery;
2. Pondok Baremoh (brothels);
3. gambling;
4. Kupon Putih (white coupons);
5. alcohol;
6. narcotics, psychotropics, and prohibited drug-abuse;
7. prostitution and conduct leading towards prostitution;
8. living with a person of the opposite sex out of wedlock; and
9. dressing in an inappropriate manner, contrary to religious and customary norms.

This regional regulation makes provision for the surveillance and control of the distribution and consumption of alcoholic beverages. The regulation requires all businesses that produce, store, distribute and/or sell alcoholic beverages, to hold a permit. The regulation reasons that such conduct, if left unregulated, can disrupt public order and contravene religious norms, morality, courtesy, and legal norms.

This regional regulation prohibits the production, distribution, sale, stockpiling, storage, and consumption of alcholic beverages in Indramayu regency. Moreover, it categorically prohibits any person or entity from bringing alcholic beverages into Indramayu regency. Contravention of this regulation can result in up to six months' imprisonment or a fine of up to IDR 50 million. While the regulation arguably seeks to Islamise the region, it justifies its blanket prohibition on alcohol, not on the grounds of religious (Islamic) norms, but on the grounds that alcohol constitutes a hazard to people's health, a threat to the future of the next generation and the nation, and disrupts societal security and order.

This regional regulation prohibits conduct constituting or facilitating prostitution and/or sexual relations out of wedlock (arts 2 and 3), which, it states, is contrary to religion, customs and traditions, and culture (art 1(4)). Similarly, it prohibits consumption of alcohol, gambling, and substance abuse. It encourages members of society who are aware of others contravening the regulation, to report the conduct to an authorised official (art 16).

This fatwa, among other things, states that healthcare may be administered pursuant to the following conditions:

1. agreements between individuals and collectives represented by the Social Security Administering Body (Badan Penyelenggara Jaminan Sosial - BPJS) are to be in the form of mutually-beneficial gifts (akad hibah);
2. agreements between the government and individuals as recipients of fee-assistance are to be in the form of gifts, transferred to the Health BPJS as the representative of the collective;
3. agreements between collectives and the Health BPJS are wakalah or wakalah bil ujrah agreements;
4. wakalah or wakalah bil ujrah agreements are to cover the provision of authority for administrative activities, risk-management, social security funds investment/development, payments of claims by the Health BPJS to health facilities, and promotions;
5. agreements between the Health BPJS with other parties for the purposes of funding healthcare development are to take the form of a mu'awadhat agreement, for sale-purchase, ijarah, and profit-based agreements;
6. agreements between the government and the Health BPJS as a representative for collectives, are to be bequests to address healthcare funds in the red, or qardh agreements if the government does not yet have a special budget in place;
7. agreements between the Health BPJS and collectives are to be kafalah agreements or qardh agreements, to address healthcare funds in the red;
8. agreements between the Health BPJS and collectives are to be kafalah agreements or qardh agreements, to handle health social security funding asset liquidity problems;
9. agreements between the government and the Health BJPS as a representative of collectives are to be kafalah or qardh agreements, in the event the Health BPJS cannot provide bail-out funds, or cannot provide sufficient bail-out funds, to address health social security funding asset liquidity problems; and
10. agreements between the Health BPJS with health facilities are to be ijarah agreements.

This regional regulation makes provision for the prevention of behaviour that contradicts and contravenes moral and religious norms (art 2). Specifically, the regulation is concerned with alcohol (minuman keras), and prostitution (pelacuran) and sexual relations out of wedlock (perzinaan) (arts 4-6). Contravention of the provisions therein can result in a prison sentence of, at most, six months, or a fine of up to IDR 50 million (art 17).

This regional regulation makes provision for the administering of health services for pilgrims undertaking the hajj, in order that they can complete the hajj in accordance with Islamic teachings (art 2).

This regional regulation prohibits conduct that:

1. violates moral decency (arts 2-5);
2. produces, stores and/or distributes alcohol (arts 6-8);
3. constitutes gambling (arts 9-11);
4. constitutes abuse of narcotics, psychotropics, and other addictive substances (arts 12-15).

Article 1(4) defines a 'violation of moral decency' ('pelanggaran kesusilaan') as covering prostitution, behaviour that can evoke lust, either through immoral behaviour, listening to songs, affixing pictures or writing, or other behaviour that contradicts religion, customs and traditions, and culture.

This regional regulation amends art 3(4) of Kampar Regency Regulation No. 17 of 2007 on Social Ill Countermeasures, in relation to the consumption, production, distribution, sale, storage, stockpiling, and making available, of alcohol.

This regional regulation, in its preambular section, states that Dumai, as an open region, is exposed to an influx of people, things, and foreign cultures that do not accord with its religious, moral, ethical, and social-cultural values. In principle, therefore, the distribution, consumption, and sale of alcohol is prohibited, except with the permission of the mayor or an authorised official (art 3).

This regional regulation is an example of a legislative instrument that, arguably, Islamises public life without specifically referring to Islam or religion (agama). It prohibits the distribution and/or sale of alcoholic beverages in public places in Muaro Jambi, Jambi (art 2(1)). Hotels, bars, and restaurants stipulated by the regent are exempted from the prohibition (art 2(2)). It also prohibits alcohol points of sale from being within a 500m radius of places of worship, schools, hospitals, residential areas, and office blocks (art 3).

This ministerial instruction regulates the prohibition on, surveillance, controlled circulation, and points of sale of alcoholic beverages. It also makes provision for the formation of surveillance teams at regional levels I and II.

This presidential decree states that alcoholic beverages may only be sold with a permit issued by the Minister of Industry and Trade. With this in mind, surveillance of the production of alcoholic beverages is to be conducted at the Gubernatorial/Regional Head Level I-level, pursuant to guidelines stipulated by the Minister of Industry and Trade.

This fatwa states that the genetic modification of flora, fauna, and microbes is permissible (mubah), provided that such modification:

1. is conducted for human benefit;
2. is not hazardous for either human beings or the environment; and
3. does not involve the use of human genes or other human body parts.

Genetically-modified flora is deemed halal and permitted for use, provided that it:

1. is of benefit; and
2. is not hazardous.

Genetically-modified fauna is halal, provided that:

1. the animal is fit for human consumption;
2. it is of benefit; and
3. it is not hazardous.

The use of genetically-modified organisms in food, medicine, and cosmetics is halal, provided that it:

1. is of benefit;
2. is not hazardous; and
3. does not derive from forbidden (haram) sources.

This fatwa states that Islam shariatises medical treatment as it constitutes a part of disease prevention. Medical treatment may not contravene shari'a, while medicine used for the purposes of medical treatment must use holy and halal ingredients. The fatwa requests that the government ensure such halal medicine is readily available, and implores business operators to have regard for halal components in medicine and not to assume that using medicine implies the patient's condition is an emergency. It also requests that authorities not certify as halal medicine containing forbidden (haram) or unclean (najis) ingredients, and implores people to always use holy and halal medicine.

This fatwa states that a mother may provide a child who is not her own biological child with her breast milk provided that:

1. she is healthy, both mentally and physically; and
2. she is not pregnant at the time.

Donorship of breast milk is akin to sharing a wet-nurse, meaning that the child recipient becomes an unmarriageable kin (mahram) for the donor's biological children if:

1. the child recipient is between the age of 0-2 years;
2. the identity of the donor is known;
3. the child recipient receives breast milk on at least five occasions; and
4. the breast milk is administered directly from the donor's teat (imtishash) or from a plastic teat.

The fatwa also states that the child recipient need not be Muslim either. The provision and receipt of breast milk may result in the provision of compensation to the donor, but that compensation is not to be commercial in nature, and must be for the purpose of child-rearing, rather than for the sale and purchase of breast milk.

This fatwa acknowledges that shellac is a resin secreted by the lac insect that lives in plants. It declares that shellac is holy (suci) and its use in food, medicine and cosmetics is halal, provided it provides benefit and is not hazardous.

This fatwa states that the use of cosmetics is permissible provided that those cosmetics:

1. comprise halal and holy ingredients;
2. are used for shari'a-compliant purposes; and
3. are not hazardous.

The fatwa forbids the use of internal cosmetics that contain unclean (najis) or forbidden (haram) ingredients, but permits external cosmetics that contain such ingredients provided those ingredients are not pork products, and the person using such cosmetics washes themselves afterwards. Among other provisions, the fatwa also states that cosmetics containing genetically-modified microbes that contain swine or human genes are forbidden. Moreover, cosmetics containing halal animal products where the method of slaughter of the animal is unknown are disliked (makruh tahrim), and should therefore be avoided, as should cosmetics that potentially contain pork-based products until it is clear as to whether or not they in fact do.