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This regional regulation obliges Muslim school children to attend Diniyah Takmiliyah, which is a non-formal educational stream that makes provision for Islamic religious education for a term of four years at primary level, two years at middle school level, and two years at high school level (arts 3 and 6). The regulation states that this requirement is based on the Pancasila ('five principles' - Indonesian state ideology) and the 1945 Constitution (art 2), and that it will supplement the Islamic education of students who attend public schools (art 4). The curriculum comprises the study of the Qur'an and Hadith, creed and morals (aqidah - ahlak), legal understanding and worship (fiqih - ibadah), Islamic cultural history, Arabic language, and practical worship (art 13(1)). 

In preambular statement (b), this regional regulation states that Qur'anic literacy education constitutes a Muslim societal life activity in North Penajam Paser regency (Penajam Paser Utara), making it necessary to standardise the licensing of Qur'anic literacy teachers. The aim of this regulation is to improve Qur'anic comprehension and competency in all Muslims, starting from the age of pre-school (arts 3 and 4). Accordingly, it makes it compulsory for all primary, middle, and high school students to possess Qur'anic literacy skills (art 8(1)). Every middle school and high school is obliged to make intra-curricular efforts to improve the Qur'anic literacy of those of its students who are not yet literate in the Qur'an (art 8(2)).

This regional regulation makes provision for Qur'anic literacy standards among Muslim students at all levels of schooling. Pursuant to the regulation, kindergarten students are expected to be able to memorise and trace Qur'anic script (art 7(1)(a)); primary school students are expected to be able to read the Qur'an properly with basic correct pronunciation (art 7(1)(b); middle school students are expected to be able read the Qur'an fluently based on an understanding of correct pronunciation (ilmu tajwid), as well as to write Qur'anic verses fluently (art 7(1)(c)); and high school students are expected to be able to read the Qur'an fluently and recite certain Qur'anic verses (art 7(1)(d)).

The Court upheld the appellant's claim that costs associated with the initial hearing were to be paid by the respondent (IDR 253,000). It also granted the respondent an irrevocable divorce (talak satu bain sughra), custody of the three children, and ordered the appellant to pay living and schooling expenses of the three children until they reach adulthood.

This regional regulation makes provision for compulsory Qur'anic literacy standards among school students and prospective brides and bridegrooms in Bulukumba, South Sulawesi (Sulawesi Selatan). The regulation stipulates that primary school students are to be fluent in reading Qur'anic script and are to understand and recognise basic pronunciation (tajwid), that middle school students are to be fluent in reading the Qur'an and understand and recognise correct pronunciation and basic rhythm (irama), and that high school students are to be competent and fluent in reading the Qur'an with correct pronunciation and rhythm (art 3(2)). Similarly, the regulation obliges prospective brides and bridegrooms to be able to read the Qur'an properly and correctly (art 6(1)).

Chapters on nominate contracts (endowment, sales, options, barter/ mu‘āwaḍa, hire and lease, partnerships -shirka, muzāra‘a, musāqāt, muḍāraba-, reward/ju‘āla, deposit, fungible and non-fungible loan, agency, financial and personal guaranty, assignment, settlement, pledge, gift), shuf‘a, wills, inheritance, marriage and divorce, mahr, and alimony took almost all of its substance from prominent Shi’i fiqh treatises. Other chapters (classification of properties, easement, usufruct, general rules of obligations and contracts, nationality, registration of civil status, domicile, engagement, guardianship, and evidence) are mainly influenced by Swiss and French Civil Codes and Swiss Code of Obligations.

This document is a beyānnāme, or declaration, sent by the Ottoman reʾīsül-kuttāb (chief scribe) to Britain's ambassador to the Ottoman Empire, justifying the Ottoman declaration of war on Russia by explaining Russia's violation of treaty obligations. The document gives insight into eighteenth-century Ottoman attitudes to international law and its relationship with Islamic law. Its use of the phrase naḳż-ı ʿahd (breaking the treaty), which has its origins in a specifically Qurʾānic context illustrates one way in which war was legitimized within the Ottoman Empire. Other phrases used in the beyānnāme demonstrate how Ottoman legal plurality functioned within a martial context. 

In its preambular statement, this regional regulation states that Diniyah Takmiliyah is a form of non-formal Islamic religious education that teaches religious values and Islamic morals to primary and middle school students. According to art 3, Diniyah Takmiliyah functions to meet societal needs for Islamic religious education for primary and middle school students, and to provide guidance in practising and implementing Islamic teachings. At a minimum, Diniyah Takmiliyah curriculum comprises studies of the Qur'an, creed (aqidah), morals (akhlak), legal understanding (fiqih), Islamic cultural history, Arabic language, and worship practice (praktek ibadah) (art 11(3)). All Muslim primary and middle school students are obliged to undertake Diniyah Takmiliyah education (art 12), Diniyah Takmiliyah Awaliyah for primary school students, which lasts for four years, and Diniyah Takmiliyah Wustha for middle school students, which lasts for two years (art 5).

This elucidation of Indonesian Council of Ulama Fatwa No. 7 of 2005 on Pluralism, Liberalism and Secularism states that Indonesian Muslims are in the middle of a non-physical war or war of thoughts (ghazwul fikr). Principally, secularism and liberalism, two schools of thought from the West, have arrived in Indonesia and have caused much of society to diverge from the teachings of Islam.

This regional regulation states that Diniyah Takmiliyah is a non-formal Islamic religious education that combines religious values and Islamic morals as complementary Islamic education for primary and middle school students. Moreover, that it is implemented pursuant to the Pancasila ('Five Principles' - Indonesian state ideology) and the 1945 Constitution (art 2). The aim of Diniyah Takmiliyah is to provide school children with knowledge and competency in practising Islam in order that they become believing, pious, noble, healthy, knowledgable, competent Muslims (art 4). Diniyah Takmiliyah curriculum comprises: Qur'anic and hadith studies, creed (aqidah), morals (akhlak), legal understanding (fiqih), Islamic cultural history, Arabic, and practical worship (art 12(1)). The regulation obliges Muslim primary school students (art 13(3)) to undertake Diniyah Takmiliyah education.

This regional regulation makes provision for Diniyah Takmiliyah Awaliyah education, the purpose of which is to provide students with the ability to develop into devout, pious Muslims (art 3). The term of Diniyah Takmiliay Awaliyah education is four years for children aged 7-12 years (art 4(1)). Students at integrated Islamic primary schools, Muhamadiyah primary schools, and integrated state primary schools, are not obliged to attend Diniyah Takmiliyah Awaliyah classes per se, however, their curriculum must include Diniyah Takmiliayh Awaliyah-specific curriculum (art 4(2)). Diniyah Takmiliyah Awaliyah curriculum, at a minimum, comprises:

1. Qur'anic study;
2. Hadith study;
3. creed and morals (aqidah akhlak);
4. fiqh (legal understanding);
5. Islamic cultural history;
6. Arabic;
7. the practice of worship (praktek ibadah) (art 9(a)).

This regional regulation obliges Muslim school children to attend Madrasah Diniyah Awaliyah, which is a non-formal educational stream that makes provision for Islamic religious education for a term of four years at primary level (art 5). The regulation states that this requirement is based on the Pancasila ('five principles' - Indonesian state ideology) and the 1945 Constitution (art 2), and that it will meet societal needs by supplementing the Islamic education of students who attend public schools (art 3).

This regional regulation makes provision for writing identity in Arab-Malay (Jawi) script. The regulation states that the purpose of writing one's identity in Arab-Malay script is to create a public life that is religious, traditional, and culturally Malay (art 2). Specifically, it obliges offices, schools, companies, shops, streets/roads, alleys, owned by the government or privately, to write their identity in Arab-Malay alongside the Indonesian writing (art 5(1)). Non-Islamic places of worship and/or non-Islamic religious schools are not required to use Arab-Malay script (art 5(2)).

This regional regulation states that compulsory study of Diniyah Takmiliyyah Awaliyyah (DTA) is implemented based on the Pancasila ('five principles' - Indonesian state ideology) and the 1945 Constitution (art 2(1)). Moreover, that it is implemented pursuant to the principles of openness, fairness, and high-quality (art 2(2)), that it operates to equip Muslim participants to become members of society who understand and practise Islamic religious values (art 2(3)), and that it intends to provide school children to develop into God-believing, God-mindful, practising and noble Muslims (art 2(4)). Primary and middle school students are required, pursuant to art 4(1), to undertake DTA study.

The appellant sought to challenge the decision of the Banda Aceh Shari'a Court (lower court), which had granted the respondent an irrevocable divorce (talak satu bain sughra), as well as custody of the parties' son. The lower court also ordered the appellant to provide the respondent with monthly child maintenance to cover the child's living costs and school fees until the child was of age and independent.

The Court dismissed the appeal, only making minor amendments to the wording of the lower court's judgment.

The appellant sought to challenge the decision of the Banda Aceh Shari'a Court (lower court), which had granted the respondent an irrevocable divorce (talak satu bain sughra), as well as custody of the parties' son. The lower court had also ordered the appellant to provide the respondent with monthly child maintenance to cover the child's living costs and school fees until the child was of age and independent.

The Court dismissed the appeal, only making minor amendments to the wording of the lower court's judgment.

This regional regulation is an example of a legislative instrument that, arguably, Islamises public life without specifically referring to Islam or religion (agama). It prohibits the distribution and/or sale of alcoholic beverages in public places in Muaro Jambi, Jambi (art 2(1)). Hotels, bars, and restaurants stipulated by the regent are exempted from the prohibition (art 2(2)). It also prohibits alcohol points of sale from being within a 500m radius of places of worship, schools, hospitals, residential areas, and office blocks (art 3).

The applicant's parents and two of the applicant's siblings had already passed away. Another of the applicant's siblings was a retired primary school teacher who had some financial savings, but whose failing health had meant she had been placed in hospital care, as well as that of the applicant. As her primary caregiver, the applicant sought to acquire power of attorney over her ailing sibling's financial affairs.

The court, pursuant to art 51(2) of Law No. 1 of 1974 on Marriage, and art 107 of the Compilation of Islamic Laws, found that the applicant was fit and proper to become guardian of her ailing sibling. Accordingly, it granted the applicant the necessary power of attorney.

This fatwā considers that, as a result of traveling internationally, people may miss Friday (i.e., depart on a Thursday and arrive on a Saturday). Pursuant to the Ḥanbalī school of thought, however, all persons aboard ships and aircraft are to perform Friday congregational prayers.

These prayers are only to be performed on Friday: If, as a result of traveling, a person has two Fridays, he or she is to perform the prayer on the first of those two Fridays. If it is that there is no Friday, however, the person is to estimate the appropriate time at which to pray.

This regional regulation is an example of a legislative instrument that, arguably, Islamises public life in Indonesia, but makes no specific reference to Islam or religion (agama). It prohibits all persons and entities from producing, packaging, and distributing alcoholic beverages, unless permission has first been obtained from the Tebo Regent (art 2(1)). The regulation also prohibits alcohol points of sale from being within a 500m radius of places of worship, schools, hospitals, residential areas, and office blocks (art 4(2)). It also specifies that alcohol may only be consumed in licensed establishments (art 5).