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This statute regulates the protection of witnesses and victims of crime, and the agency whose responsibility it is to ensure witnesses and victims of crime are afforded the necessary protections.

This statute prohibits human trafficking activities, as well as activities related to human trafficking, and sets in place severe monetary penalties and prison sentences for offenders.

Originally sourced from the Dutch colonial criminal code (Wetboek van Strafrecht voor Nederlandsh-Indie), the Criminal Code's relevance to the application of shari'a in Indonesia, among others, lies in the wording of art 156a. Article 156a prescribes up to five years' imprisonment for any person who intentionally, in public, expresses a feeling or conducts themselves in a way that:

1. is hostile, abusive, or defamatory towards a religion followed in Indonesia; or
2. intends to discourage persons from embracing a religion based on the belief in One Almighty God.

The Criminal Code is also referred to in some religious court (pengadilan agama) decisions, and already covers certain parts of the criminal law that Acehnese regional legislation (qanun) seeks to regulate.

This Supreme Court decision upheld Decision: 69/PID.B/2012/PN.Spg of the Sampang State Court to imprison Tajul Muluk, a member of the Shi'a Muslim community in Madura. Tajul's four year prison sentence was upheld for allegedly teaching his students 'unorthodox' religious teachings, including questioning the authenticity of the Qur'an in its current form. Tajul and multiple witnesses disputed and denied the allegations.

The court sentenced Tajul Muluk, a member of the Shi'a Muslim community in Madura, to two years' prison for conducting himself in a manner that defamed Islam. Tajul was found guilty of teaching his students 'unorthodox' religious teachings, including questioning the authenticity of the Qur'an in its current form. Tajul and multiple witnesses disputed and denied the allegations, but the court found him in contravention of the Defamation of Religion Law, regardless.

The prosecution would appeal the leniency of the sentence before the higher court of East Java, which subsequently increased Tajul's sentence from two years to four. This four year sentence was upheld by the Supreme Court in Decision 1787 of 2012.

This joint decree, based on Law No. 1 of 1965 on Prevention of Abuse and/or Defamation of Religion, warns and orders adherents, members, and/or organisational members of Jemaat Ahmadiyah Indonesia, to cease the dissemination of their religious interpretations and activities that 'deviate' from the fundamental tenets of Islam. Failure to abide by the decree may result in disturbing the peace and social order and can, therefore, result in sanctions.

This circular outlines the implementational requirements of different levels of government vis-a-vis the Joint Decree of the Minister of Religion, Attorney-General and Internal Affairs Minister No. 3 of 2008, which dramatically curbed the public practice and dissemination of so-called 'deviant' beliefs and teachings of the Jemaat Ahmadiyah Indonesia.

The primary purpose of this presidential determination is captured in art 1, which prohibits all persons from intentionally and publicly conveying, endorsing, or soliciting public support for an interpretation of a religion followed in Indonesia, or conducting religious activities that resemble the religious activities of that religion, where such interpretation and activities deviate from the fundamental tenets of that religion. Article 4 also amends the Indonesian Criminal Code to include art 156a, thereby criminalising such behaviour.

The elucidation lists the six religions to which the vast majority of Indonesians adhere: Islam, Catholicism, Protestantism, Hinduism, Buddhism, and Confucianism. The elucidation clarifies, however, that this list is not exhaustive, and that other religions such as Judaism, Zoroastrianism, Shintoism, and Taoism are not prohibited. That said, the list of religions to which the vast majority of Indonesians adhere would subsequently become the base definition for the term 'religion' in Indonesia.

This presidential determination was later exalted to the status of a statute (undang-undang) after the enactment of Law No. 5 of 1969 on the Declaration of Various Presidential Determinations and Presidential Regulations as Laws.

This Constitutional Court review of Law No. 1 of 1965 on the Prevention of Abuse and/or Defamation of Religion concluded that while a person’s religious beliefs are part of their inner freedom of religion (forum internum), for the sake of peace and social order, when stated publicly, those interpretations must accord with the basic tenets of that religion, and the scriptures of that religion. It is in these cases that restrictions on religious interpretation may be enforced.

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 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 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 SMS prizes are mubah (permissible), unless they involve one or more of the following, in which case they are haram (forbidden):

1. gambling (maysir);
2. wasteful activites (tabdzir);
3. excessively risky or hazardous activities (gharar);
4. activities that could cause loss to another party (dharar);
5. making false promises to a consumer causing them to fantasise about winning a prize (ighra'); or
6. causing the consumer to spend money outside of their means (israf).

The fatwa also states that it applies to all parties involved, including program organisers, telecommunications providers, senders of the SMS, and other supporting parties.

This fatwa states that Islam recognises the death penalty and applies it to jarimah (criminal conduct) that warrants hudud, qishas (retaliatory) or ta'zir punishments. It also acknowledges that the state may execute perpetrators of certain criminal offences.

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 declares the United States-led invasion of Iraq to be despotic, illegal and a repudiation of both Islamic and international law. It describes the invasion as indiscriminate and brutal, resulting in the death of women, children and the elderly, as well as the destruction of various public facilities. Moreover, that the invasion was disproportionate and gravely violated people's human rights. The fatwa states that the persons responsible must be tried as aggressors and war-mongers before an international court, and must repair the damage they have caused. The fatwa also states that prior to the invasion Iraq was a sovereign state meaning that the new government administration now represents the rights of the Iraqi people.

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 forbids the provision of bribes (risywah), corruption, and the provision of gifts to officials. If, however, a gift is provided to an official before they hold that position, provision of a gift is halal (not forbidden). It is also halal if an official receives a gift and between the gifting party and the official there is no, or will be no, official matter of business.

This fatwa declares that:

1. social charitable gambling is detrimental and haram (forbidden);
2. Bank Muamalat Indonesia has confirmed that no social charitable gambling foundation has purchased shares; and
3. Muslims should remain calm and not be enticed by the negative issues related therein.

This fatwa commends and affirms the recommendation of the Indonesian President regarding modest-living. It also recommends that the President issue concrete instructions to officials regarding his instructions on modest-living and prohibitions on luxury and excess. The fatwa calls on Islamic scholars, teachers, preachers and the mass media to further explain Islamic teachings that advocate modest-living and prohibit luxury and excess, especially that resulting from forbidden and unlawful conduct.