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This open letter/fatwā to ISIS was signed by many Muslim religious scholars from around the world and circulated widely. This is the English version.

This qanun regulates the prohibition on the consumption of alcoholic beverages. It outlines that any beverages containing alcohol are haram (forbidden) and the consumption thereof is prohibited (arts 4 and 5). All persons and entities are prohibited from producing, preparing, selling, distributing, transporting, storing, stockpiling, trading in, gifting, and promoting, alcoholic beverages (art 6). The qanun also prohibits assisting with, or being complicit in, any of the above activities. The qanun's objective is to protect the Acehnese from being involved in any activity that can lead to the destruction of mind. The qanun also regulates the investigation and prosecution of those suspected of, or found to be guilty of, any of the above alcohol-related activities. It outlines that anyone, regardless of their nationality, will be made subject to this qanun if they are found selling or distributing alcoholic beverages. The qanun prescribes 40 strokes of the cane (art 26(1)), imprisonment or payment of a fine (art 26(2)), as an alternative to offenders.

The new Islamic Penal Code of Iran was adopted in May 2013 and entered into force the same year in the Islamic Consultative Assembly. It consists of four books: General Provisions, Ḥudūd, Qiṣāṣ, and Diyāt.

The Constitution of Pakistan was drafted in 1973 and remains the country's current constitution. 

The latest Constitution of Iran which entered into force in 1979 and contains 177 articles].

The Islamic Penal Code of Iran, originally supposed to be a provisional code, was in effect from 1991 till 2013 after being extended several times

This ordinance gives effect to certain recommendations of the Commission on Marriage and Family Laws.

This presidential decree implements the provisions of Law No. 18 of 2001 on Special Autonomy for the Special Province of Aceh. The decree covers the name, jurisdiction, and authority, of the shari'a courts, as well as the status of employees, infrastructure, and financial resources. Notably, the increase in the courts' authority extended to criminal and public law, as well as worship (ibadat) and Islamic symbolism (syiar).

This provincial regulation establishes, and defines the role and status of, the Consultative Council of the Acehnese Ulama of the Special Region of Aceh (Majelis Permusyawaratan Ulama Daerah Istimewa Aceh). It was subsequently amended by Aceh Provincial Regulation No. 43 of 2001, and Aceh Qanun No. 2 of 2009.

This provincial regulation makes revisions to the language of Aceh Provincial Regulation No. 3 of 2000 on the Creation of the Ulama Consultative Council and its Functions.

This government regulation defines, and distinguishes the differences between, the scope of the authority of the Indonesian government, as well as that of an autonomous region.

This qanun regulates the qanun-making process, including permissible content of qanun, the tabling of qanun prior to promulgation, who enjoys authority to draft qanun, and societal involvement in the process.

This qanun regulates the formation, status, functions, authority, oragnisational structure, and role of the Aceh Ulama Consultative Council (Majelis Permusyawaratan Ulama). While it does not explicitly say, it is a revision of the preceding Aceh Provincial Regulation No. 3 of 2000.

This fatwa acknowledges the benefits of a shari'a-based pension program, defines key terms, and navigates through the different types of agreements required to implement such a program, including bequests (hibah), agency agreements (wakalah), and cooperative agreements (Mudharabah).

This qanun regulates the education system of Aceh, guaranteeing every Acehnese person's right to a high-quality and Islamic education. The qanun also places an onus on both teachers and parents to contribute to their children's education and understanding of Islam. It also seeks to prioritise Aceh's education sector, ensuring a certain amount of local government funding is allocated to Acehnese schools.

This statute grants special autonomy to the province of Nanggroe Aceh Darussalam (Aceh) from the Unitary State of the Republic of Indonesia. It provides new financial regulations relating to the taxation of the Acehnese people, as well as in regards to the proceeds of Aceh's natural resources. It grants legislative power to the People's Representative Council of Nanggroe Aceh Darussalam, in which it vests legislative, budgetary, and policy surveillance powers. It provides scope for the election of a governor and executive, as well as the establishment of a regional police force and shari'a court system. Interestingly, rather than describing the Acehnese people as rebellious, the statute refers to their great resilience and fighting spirit, as well as having become an inspiration for those striving to achieve and preserve Indonesian independence.

This qanun regulates the various baitul mal (treasury or exchequer) of Aceh, their responsibilities, authority, and the personnel associated therein. The various baitul mal store and manage the alms and donations (zakat and wakaf) made by the Acehnese people in execution of their charitable obligations as Muslims. The qanun also authorises Indonesian state police officials and civil servant investigators to investigate contraventions of provisions relating to the management of alms, and prescribes a variety of punitive measures, including caning, monetary fines, and imprisonment.

This qanun divides Aceh into regencies (kabupaten) and municipalities (kota), which have vested power to regulate and coordinate their own domestic affairs. These regencies or municipalities are divided into sub-districts (kecamatan), which are administrative zones directly beneath, and responsible to, the relevant regent (bupati) or mayor (walikota). Sub-districts are then divided into residential (mukim) zones, headed by a residential head (imuem Mukim), which are divided into villages (gampong) and headed by a Keuchik.

The qanun also regulates the budgets and spending of these different areas, the powers of the regents and mayors, as well as the legislative powers of the regencies/municipalities.

This statute replaced Law No. 22 of 1999 on Regional Administration, arguably, as a way of regaining some of the power the central government had relinquished to regional governments, via Law No. 22 of 1999. The primary way it does this is by granting the provinces (propinsi) superiority over the regencies (kabupaten), municipalities (kota) and villages (desa), defining provincial governors as representatives of the central government (wakil Pemerintah).

The statute stipulates the process by which the different levels of regional government may legislate and execute laws peculiar to their own region, as well as the mechanism and process by which such laws can be invalidated by higher-level government in the event such laws contravene a hierarchically-superior law. The Law also allows higher-level government to devolve legislative power to lower-level governments if it deems necessary and appropriate.

While now replaced by Law No. 23 of 2014 on Regional Administration, the statute is of particular significance given the content of art 10(3), the efficacy of which is crucial to any analysis of the validity of Islamising regional regulations in Indonesia. Article 10(3) maintains the central government’s exclusive jurisdiction over foreign affairs, defence, security, judicial matters, national monetary and fiscal matters and religion (emphasis added).

One school of thought argues that art 10(3) renders any Islamising regulation drafted by a provincial or sub-provincial government ultra vires or invalid. Conversely, Islamising regional regulations may Islamise public life but can circumvent the purview of art 10(3) by being couched in terms specific to social order and morality.