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This Supreme Court regulation legislates with regards to court costs, including costs associated with instigating proceedings before a religious court (pengadilan agama) or high religious court (pengadilan tinggi agama) (art 1(2) and (3)), as well as taking religious court decisions on appeal to the Supreme Court for cassation and reconsideration (peninjauan kembali).

This qanun regulates the institution of the Wali Nanggroe, the leading institution on traditional conventions or customs (adat), which independently and authoritatively oversees the coordination of institutions involved in traditional conventions and customs, mores, language and provision of degrees or qualifications thereof, as well as other traditional ceremonies. The overall purpose of the Wali Nanggroe institution is to unify the Acehnese people and contribute to their prosperity, to raise the profile of Islam, to maintain the respect and authority of Acehnese politics, customs, traditions, history and civilisation, and to create a dignified and prosperous Acehnese government.

This qanun provides slight amendments to Aceh Qanun No. 8 of 2012 on the Wali Nanggroe Institution. For all intents and purposes, the resulting amendments, which only change the wording of some articles slightly, do not make any fundamental functional changes to the original qanun.

This regional regulation legislates with regards to competency in Qur'anic recitation, which it defines as one way via which one can know and understand the contents of the Qur'an. Such an understanding, in turn, will lead to an Indonesian population that is kind, virtuous, disciplined, faithful and mindful of God.

Specifically, this regulation makes Qur'anic recitation and understanding an educational requirement at all levels of schooling, and obliges parents and broader society to facilitate, and assist in, students' understanding of the Qur'an.

This qanun constitutes the Aceh Islamic Criminal Code. It prohibits jarimah (conduct prohibited under Islamic law, or sharīʿa) and imposes hudud and ta'zir punitive measures ('uqubat) as deterrents for committing jarimah. Specifically, the qanun prohibits khamar (alcohol), maisir (gambling), khalwat (close proximity in private), ikhtilath (non-sexual, pre-marital intimacy), zina (adultery), sexual abuse, rape, qadzaf (false accusation), liwath (sodomy), and musahaqah (lesbian relations).

Article 4(2) of the qanun defines hudud punishment as caning, while ta'zir, according to arts 4(3) and 4(4), is caning, monetary fines, imprisonment, and restitution.

Pursuant to art 5, persons subject to the qanun are:

1. all Muslim offenders in Aceh;
2. all non-Muslim offenders who commit an offence togther with another Muslim and voluntarily submit to the qanun;
3. all non-Muslims who commit an offence not covered in the Indonesian Criminal Code (Kitab Undang-Undang Hukum Pidana) or that is outside the Indonesian Criminal Code, but regulated in the qanun; and
4. legal entities carrying out operations in Aceh.

This qanun regulates employment in Aceh. The scope of employment under the qanun includes, among a variety of sub-topics: working hours and special holidays, occupational health and safety, remuneration, provision of social security, industrial action and disputes, and corporate social responsibility.

Article 2 declares states that employment in Aceh is based upon, among other tenets, Islam. Accordingly, for instance, art 44 requires Muslim women at the workplace to dress appropriately, in accordance with Islamic requirements, and requires non-Muslim women to dress respectfully, in accordance with local custom. Meanwhile, art 40(9), as an other example, requires employers to provide their employees with facilities to pray.

This qanun regulates the tourism industry in Aceh, the implementation and coordination of which is based on faith and Islam (art 2(a)). The qanun requires tourists and tourism industry workers alike to adhere to Islamic values, and requires those working in the tourism industry to promote Islamic values. For instance, art 3(b) notes that one of the purposes of tourism in Aceh is to promote Aceh's Islamic historical and cultural values as a tourist attraction. Meanwhile, art 17(a) states that tourist attractions are to be cultivated with Islamic values in mind.

Articles 37 and 48 require hoteliers and restauranteurs, respectively, to ensure that their premises are not used in any manner that compromises public safety and order, or Islamic shari'a. Similarly, art 47(2) requires restaurants hosting performances by artists/singers to take into consideration Islamic requirements and this qanun.

Article 70 requires official tourist groups to conduct themselves in accordance with shari'a, while art 83 obliges Muslim tourists in Aceh to dress in accordance with Islam.

This statute is the second amendment to Law No. 32 of 2004 on Regional Administration, and reflects changes to the statute following a Constitutional Court decision on individual candidates. It also legislates with regard to appointing a replacement deputy regional head following a death, resignation or inability on the encumbent's part to execute their responsibilities.

This note acknowledges Constitutional Court decision number 17/PUU-VI/2008, which found art 58(q) of Law No. 12 of 2008 to be invalid.

By promulgating Law Replacement Government Regulation No. 3 of 2005, this statute acknowledges that Law No. 32 of 2004 failed to contemplate the possibility of an election of a regional head and deputy regional head being postponed due to a force majeure.

This regulation contemplates a force majeure causing the election of a village head and deputy village head to be postponed, something not contemplated in Law No. 32 of 2004. Also, noting that such elections need to be based on principles of efficiency and effectiveness, insofar as they utilise funding, equipment, personnel and their surrounds, it allows voting stations to cater for 600 voters, rather than the original 300.

The elucidation to Law Replacement Government Regulation No. 3 of 2005 simply provides a longer explanation for the changes to the statute, those being the need to contemplate an election being postponed due to a force majeure, as well as the need to expedite the election process.

This statute regulates the Indonesian Supreme Court (Mahkamah Agung), its standing, personnel and structure, and matters of which it has jurisdiction. With regards to religious court decisions, arts 44 and 77 respectively permit the Supreme Court to hear cassation applications and reconsiderations (peninjauan kembali).

This statute amends the wording of certain articles of Law No. 14 of 1985.

This statute provides the criteria a successful Supreme Court Justice appointee needs to meet. It provides further amendments to Law No. 14 of 1985, and its initial amending Law, Law No. 5 of 2004.

This statute regulates judicial authority. It sets out the standing and obligations of judges and associated court staff, the jurisdiction of the Supreme and Constitutional Courts, and regulates the manner in which all court officials execute their responsibilities.

After providing a preamble on the necessity of a free and independent judiciary, the elucidiation of Law No. 4 of 2004 provides clarity and further explanations as to the meaning of certain sections contained in the statute.

This section of al-Jarīda al-Rasmiyya officially promulgates the first two books of the Moroccan Personal Status Code, the Mudawwana. The first book presents the stipulations concerning marriage, including issues such as the contract, dowry, and inhibitors (like number of wives). The second book deals with the dissolution of marriage, thus addressing conditions of repudiation, women’s repudiation, and the ʿidda (the woman’s waiting period until she may remarry).

This government regulation is concerned with the implementation of Law No. 1 of 1974 on Marriage. In terms of divorce, art 19 of this Regulation provides the courts with six different reasons to grant an application for divorce, as required by art 39(2) of Law No. 1 of 1974.

This Supreme Court regulation covers the procedures relating to the mediation of cases on foot before a court.