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Plaintiff, a Muslim prisoner, challenged prison policies that (1) failed to provide a Muslim chaplain and an adequate number of Islamic services; (2) prohibited religious meetings without a volunteer present; (3) failed to provide ḥalāl meals and a location where he may perform five daily ṣalāt (prayers); and (4) prohibited him from wearing a kufi (prayer cap) or an Islamic medallion outside of his clothing. The Court found that plaintiff had not demonstrated that the prison's policies substantially burdened his ability to practice his religion, as required for a finding of a violation of the First Amendment or the Religious Land Use and Institutionalized Persons Act, and that where plaintiff had demonstrated a substantial burden, the prison had demonstrated that its policies were the least restrictive means of achieving the compelling government interest in safety and security.

Fatwā concerning the legality, based on their interpretation of Islamic law, of a) the responsibility of mosque officials to prevent unwell congregants from entering a mosque’s premises and b) the temporary suspension of congregational and Friday prayers, and subsequent mosque closures. The answer provided by the Fatwa Committee, who met on 18 February 2020, is that a) mosques’ management has the religious duty to request or prohibit any unwell congregants from entering the mosque area, whether for performing prayers or other matters and the closing of a mosque and b) the suspension of congregational prayers and Friday prayers during this situation, is required.

This regional regulation makes provision for three types of non-formal Islamic religious education: Qur'anic kindergarten (Taman Kanak-Kanak Al-Qur'an) (two years), Qur'anic primary learning (Taman Pendidikan Al-Qur'an) (two years), and Ta'limul Qur'an Lil Aulad (four years). The standard curriculum of Qur'anic kindergarten and Qur'anic primary learning comprises, among other topics, Qur'anic recitation and study, worship (ibadah), memorisation of short chapters (surat) and selected verses, as well as daily prayers, Arabic script writing, and Islamic charity (infaq and sodaqoh) (arts 17 and 18). The curriculum of Ta'limul Qur'an Lil Aulad comprises, among other topics, Qur'anic study, creed (aqidah) and morals (akhlaq), Islamic legal understanding (fiqih Islam), Arabic, Qur'anic knowledge (ulumul Qur'an) (art 19).

This qanun states that the administration of primary Qur'anic education (Taman Pendidikan Al-Qur'an - TPA) covers:

1. Islamism;
2. belief and God-mindfulness;
3. utility;
4. transparency;
5. modelling;
6. efficacy and efficiency; and
7. accountability (art 2).

It states that TPA is designed to improve the Qur'anic and Arabic literacy of students between 4-17 years of age, and that there must be at least one TPA in every village with its own principal/head (art 4). The average term of TPA study for a student is two years, although it can be extended (art 8(1)). The TPA curriculum, at a minimum, is to comprise:

1. Qur'anic literacy;
2. pronunciation and intonation;
3. worship;
4. memorisation of short letters and selected verses;
5. Qur'anic discussion;
6. writing and connecting hijaiyah script;
7. Islamic etiquette and memorisation of daily prayers;
8. the tenets of dinul Islam; and
9. to give infaq and sadaqah (art 19(1)).

The parties were married on 12 January 2001 and had one child. The applicant submitted that, by the beginning of 2014, the parties' marriage had become quarrelsome because the respondent had:

1. undervalued the applicant as her husband by, for example, not being at home when the applicant would return home for lunch, without first requesting the applicant's permission, and becoming angry when the applicant would confront the respondent about this; and
2. undervalued the applicant's family, frequently refusing to meet members of the applicant's family when they would visit.

Problems escalated at the end of 2014 when the respondent, for no apparent reason, refused to lend the applicant money to assist with his sale of daily items, despite the fact that the applicant had helped the respondent purchase bananas to be taken to market for sale. After the ensuing argument, the applicant left the respondent for his parents' home, where he had remained for the eight months leading up to the proceeding. The applicant had, however, continued to provide financial support for the parties' child. The applicant, accordingly, sought the court's permission to divorce (talak satu raj'i) the respondent.

Other than refuting many of the applicant's submissions, the respondent also counterclaimed for the following:

1. IDR 4.5 million for iddah (three-month period after divorce has been granted);
2. a prayer (shalat) instrument as mut'ah (divorce compensation); and
3. IDR 1.5 million per month in child maintenance.

The applicant, in response, claimed he could only afford the following:

1. IDR 500,000 for iddah;
2. a prayer instrument as mut'ah; and
3. IDR 1.5 million in child maintenance.

The court acceded to the applicant's request, pursuant to art 19(f) of Government Regulation No. 9 of 1975, and art 116(f) of the Compilation of Islamic Laws, on the grounds of ongoing conflict. With regards to the respondent's counterclaim, the court ordered the applicant to pay to the respondent the following:

1. IDR 2 million for iddah;
2. a prayer instrument as mut'ah; and
3. IDR 1.5 million per month in child maintenance.