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This fatwa states that persons who can already afford to perform the hajj, but who are prevented from doing so due to their current condition (whether that be age, illness, or prohibition due to being convicted for committing a criminal offence) are deemed to have met the capability (istitha'ah) requirements of performing the hajj. Such a person, however, must finance another person to perform the hajj if it is safely assumed that s/he will never have the opportunity to do so themselves.

This fatwa acknowledges the scourge of terrorism that has recently affected many countries, including Indonesia. It also acknowledges the perceptions held by some that terrorism reflects Islamic techings, that Muslims should be approached with caution, and that acts of terror constitute jihad.

The fatwa considers that terrorism, according to Islamic fiqh, constitutes piracy/unlawful warfare (hirabah). It determines that terrorism is a crime against humanity and civilisation that constitutes a serious threat towards state sovereignty and security, to world peace, as well as to societal welfare. It is transnational organised crime that can be categorised as an extraordinary and indiscriminate crime.

The fatwa distinguishes between terrorism and jihad, stating that terrorism is:

1. designed to cause damage (ifsad) and anarchy/chaos (faudha);
2. intended to create fear and destroy others; and
3. conducted without regulation and limits.

Meanwhile, it states that jihad:

1. brings about improvements (ishlah), albeit via warfare;
2. intends to enforce the religion of Allah and/or defend the rights of the oppressed; and
3. is conducted pursuant to regulations specified by shari'a with a clear enemy in mind.

Legally, the fatwa states that acts of terror are forbidden (haram), while acts of jihad are obligatory (wajib). Persons that commit suicide do so for personal reasons and are pessimists, while martyrs do so as a victim for their religion and the Muslim people, with the intent of obtaining the mercy and pleasure of Allah Subhanahu wa Ta'ala. Suicide bombing is, therefore, forbidden (haram), regardless of whether it is committed in a peaceful area or in a warzone. Martyrdom, however, is permitted.

This fatwa states that any attempt to trivialise religion or to incorrectly cite scripture degrades the purity and sanctity of religious life. Accordingly, the Indonesian Council of Ulama (Majelis Ulama Indonesia) is committed to tackling such cases with seriousness and in perpetuity.

This fatwa states that the Islam Jama'ah sect commenced in Indonesia in the 1970s. As its teachings were misled and misleading, and led to disquiet among Indonesian society, its interpretation of Islam was prohibited by the government in 1971. Islam Jama'ah, however, continued to operate under different names, which continued to change until 1977-78. The philosophy of Islam Jama'ah was that there were 72 categories of Muslims who were not part of Islam Jama'ah and would, therefore, be directed to hell.

The sect believed it had to appoint a Leader of Believers (Amirul Mukminin) as its central leadership; a leader who must be obeyed. Adherents had to pledge allegiance to this Leader in order to be guaranteed passage to heaven, and the only rightful and permissible Islamic teachings came from ther Leader. Adherents of the sect also had to cut off ties with persons from these other categories, even if those people were their parents; they were not allowed to pray behind people who were not adherents of Islam Jama'ah; they were not allowed to wear clothing for prayers that had been touched by people who were not adherents unless it had been cleansed; husbands even had to endeavour to make their wives join the sect, and if their wives refused, they would have to divorce them. A legitimate marriage was one officiated by the sect's leader, and for a sermon to be legitimate it would have to be conducted in Arabic.

This fatwa states that Islam Jama'ah, Darul Hadits (or whatever other pseudonym the sect may have adopted), is contrary to the teachings of Islam, and that its dissemination is designed to destablise the state. It implores Muslims to avoid its teachings and to return to the pure teachings of Islam with the intent and desire to similarly save those who have already chosen Islam as their religion from the wrath of Allah. It also implores people to report to their local public prosecutor any evidence of activities conducted by Islam Jama'ah.

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 statute prohibits all conduct constituting, and contributing, towards corruption, collusion, and nepotism in government administration. With regards to religion, it stipulates that state administrators are to execute their responsibilities without discriminating based on religion.

This regional regulation prohibits all conduct that facilitates prostitution, acknowledging that prostitution contradicts religious and moral norms that have a negative effect on society. Possible penalties include up to six months' imprisonment or a fine of up to IDR 5 million.

This regional regulation places a prohibition on prostitution and sexual promiscuity, as well as the facilitation thereof. The regulation reasons that such conduct is contrary to the religious teachings, traditional customs, and moral values found in society. Moreover, that such conduct can disturb public order, security, health, and the values of society. It also authorises the mayor to order the closure of places that are suspected of facilitating prostitution and sexual promiscuity.

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 categorises alcoholic beverages according to their alcohol content. It makes provision for the control of alcoholic beverages, requiring businesses to hold a permit before selling alcoholic beverages. At art 8(5) it states that, for those religions that prohibit their adherents to consume alcohol, alcohol consumption is prohibited, except for medicinal purposes.

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 makes amendments to Indramayu Regency Regulation No. 7 of 1999 on Prostitution. Notably, it reduces the maximum penalty for contravention of the regulation from six months' imprisonment or a fine of up to IDR 5 million, to three months' imprisonment or a fine of up to IDR 5 million.

This regional regulation makes amendments, for the fourth time, to Bekasi Regency Regulation No. 17 of 1984 on the Probhibition on Promiscuity. Specifically, it amends the severity of sanctions to a maximum of three months' imprisonment or a fine of as much as IDR 5 million.

This regional regulation prohibits prostitution, stating that it is contrary to religious and moral norms, and has a negative impact on the moral pillars of society. It defines prostitution as all amoral behaviour conducted intentionally by a man or woman with a man or woman, which results in physical intimacy outside of wedlock, paid for with money or goods or neither. Soliciting prostitution, according to art 10, carries with it a maximum prison sentence of three months, and/or a fine of up to IDR 5 million.

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 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 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 prohibits promiscuity, vagrancy, and begging, stating that such behaviour is contrary to religion, customary norms, and societal culture, as well as constituting a threat to health through the spread of HIV/AIDS and other diseases. Specifically, it prohibits any act that facilitates prostitution (art 2). Contravention thereof may result in a fine of up to IDR 10 million, however, fines are issued based on the number of times the person in question has committed such an offence (art 5).

This regional regulation prohibits the production, sale, purchase, storage, distribution, possession, and/or control, of alcoholic beverages (art 4). Only three-five star hotels are exempted from this prohibition (art 5). In its elucidation, the regulation states that the vision of Agam is to create an Islamic public life, through education, dakwah (Islamic proselytisation and propagation), and the fostering of Islam. It also states that Islam is not the only religion that does not tolerate the consumption of alcohol, citing the impact it can have on people's health, as well as the effect it has on those on the periphery. The elucidation also cites Minangkabau culture and custom, based on the adage 'Adat basandi syara', syara' basandi Kitabullah' ('tradition founded upon Islamic law, Islamic law founded upon the Qur'an'), meaning that alcohol is both haram (forbidden) and prohibited at a customary level.

This regional regulation prohibits the production, distribution, trade, offering, stockpiling, storage, carrying and/or consumption of alcoholic beverages (art 4(1)). This prohibition applies to all persons in the territory of Pasaman regency, including foreigners (art 4(2)). Production of alcohol can result in a maximum prison sentence of three months or a fine of up to IDR 10 million (art 12), while any form of distribution can result in a maximum sentence of two months and 15 days, or a fine of up to IDR 8.5 million (art 13).

This regulation is an example of a legislative instrument that, arugably, seeks to Islamise public life, but makes no reference to religion (agama) or Islam. Rather, it is couched in terms of social order and the damaging effects alcohol can have on society.