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This fatwa states that the meat and milk of livestock that is fed unclean (najis) feed or raw foodstuffs, the unclean content thereof being minimal or not significant, is fit for human consumption. Moreover, if livestock is fed haram food products which do not affect the smell or flavour of the livestock, and do not endanger the consumer, the meat and milk derived from that livestock is deemed to be halal. If the feed given to the livestock does, however, alter the smell or flavour of the livestock, and does endanger the consumer, the meat and milk derived from that livestock is forbidden (haram).

This fatwa states that the consumption of the placenta of an animal slaughtered in a shari'a-compliant way is permitted, provided it is not hazardous for its consumer. Consumption of the placenta of a carcass, however, is forbidden (haram).

This fatwa states that the fur, hair and horns from the carcass of a halal animal, including those not slaughtered in a shari'a-compliant manner, may be used for non-consumable items, but is forbidden (haram) from being consumed.

This fatwa defines 'formalin' as a compound of formaldehyde. It states that the handling and treatment of fish must (wajib) respect human safety and health standards. Therefore, the use of formalin and other hazardous substances in the handling and treatment of fish that can endanger people's health and lives is forbidden (haram).

The fatwa also recommends that the government, relevant businesses, and society take steps to remove and avoid such hazardous practices.

This fatwa states that snails are categorised as hasyarat (insect). The consumption of hasyarat is considered forbidden (haram) according to the Hanafi, Shaf'i, Hanbali, and Zhahiri schools, while Imam Malik states that hasyarat are halal if there is benefit in their consumption, and they are not hazardous. The fatwa, however, states that the consumption of snails is forbidden, as is cultivating and exploiting them for consumptive purposes.

This fatwa states that the use of snails for non-food purposes, such as external medicinal and cosmetic needs, is permissible (mubah), provided there is no hazard involved and a benefit exists therein.

This fatwa states that dyeing one's hair is permissible (mubah), provided that:

1. halal and holy (suci) products are used:
2. it is intended for a shari'a-compliant purpose;
3. it brings about a benefit that is not contrary to shari'a;
4. the dye does not prevent water from coming into contact with the hair;
5. it does not bring the person misfortune; and
6. black-coloured dye, and other colours that give rise to deceit (khida') or have a negative impact, are avoided.

This fatwa states that, in Islam, a child is born in a holy state, free from sin, even if born of adultery. The fatwa acknowledges Indonesian Constitutional Court Decision No. 46 of 2010 that granted children born out of wedlock the same status as that of children born of parents in wedlock.

The fatwa states, however, that a child born of adultery does not have a relationship with its father or father's family, but does with its mother and mother's family. The child does not bear the sin of its parents, who are to be punished (hadd) by the authorised parties. The government is authorised to hand down a ta'zir punishment to compel the male adulterer to cover the child's needs and provide the child with some form of inheritance in his will (wasiat wajibah). This ta'zir punishment is designed to afford the child some protection; not to legitimise the relationship between the father and child.

The fatwa also recommends that the People's Representative Assembly (Dewan Perwakilan Rakyat) and government legislate to ensure severe punishments for adultery as a deterrent, as well as to ensure that children born of adultery are afforded the necessary protections a father should provide his child. The fatwa requests that the government facilitate with ease the provision of birth certificates to children born of adultery, but not to legitimise the relationship between the father and child. The fatwa also obliges the government to educate society so as children born of adultery are not discriminated against, but are treated like any other child.

This fatwa declares that homosexual intercourse is forbidden (haram) and constitutes a crime (jarimah). It recalls that Allah SWT created human beings and living creatures to procreate and to regulate their sexual inclination based thereon. The fatwa defines 'homosex' (homoseks) as sexual activity between persons of the same sex, 'lesbianism' (lesbi) as sexual activity between two women, and 'gay' as sexual activity between two men. It declares that homosexuality is an abnormality that must be cured and a deviation that must be corrected. The fatwa recommends that the Indonesian People's Representative Assembly (Dewan Perwakilan Rakyat) and government together enact legislation to proscribe the existence of a homosexual community and prescribe heavy penalties for homosexual intercourse.

This fatwa, among other things, states that every Muslim male who has reached puberty (baligh), and has no legitimate excuse ('udzur syar'i), is obliged to perform the Friday prayer (shalat jum'at). Legitimate excuses include travelling (safar), illness, rain, disaster, and work duties that cannot be neglected. Efforts to uphold the law do not qualify as a legitimate excuse. Friday prayers are normally to be conducted in a building, preferably a mosque. In certain instances, however, they may be conducted in places other than mosques, provided that place is in a residential area. If Friday prayers are conducted outside a mosque, the following conditions must be met:

1. the devoutness of the prayers must be guaranteed;
2. the venue must be clean;
3. the prayers must not disturb the welfare of the public;
4. authorities must be informed in order that they may secure and manage traffic; and
5. current legal regulations must be met.

The fatwa also recommends that the government guarantee its citizens' right to worship, and that it facilitate the safe, comfortable, solemn, and protected implementation thereof.

This fatwa declares the use by Muslims of non-Muslim religious attributes to be haram (forbidden). Moreover, for the sake of inter-religious, national, state, and societal harmony, it discourages Muslims from appropriating and using non-Muslim religious attributes.

This fatwa states that, generally speaking, massage parlours serve a social purpose, provided they do not contravene any religious laws. It stipulates that massage parlours are a place for medical treatment. Therefore, at law they are permissible (mubah), unless they contravene shari'a provisions, in which case they are forbidden (haram).

This fatwa sets out the key requirements of murabahah banking practices. Among other points, it acknowledges the utility of sale-purchase (murabahah) principles, prohibits interest-bearing practices (riba), encourages transparency and full-disclosure from shari'a financial institutions, and encourages customer accountability vis-a-vis ensuing repayments to shari'a financial institutions.

This is the original (Bahasa Indonesia) fatwā issued by the Indonesian ‘Ulema Council (MUI) in 2005 that declared that “religious pluralism, liberalism, and secularism are notions that are against Islam." 

This is the English translation of the original Bahasa Indonesia fatwā issued by the Indonesian ‘Ulema Council (MUI) in 2005 that declared that “religious pluralism, liberalism, and secularism are notions that are against Islam."

In this Media Release, Jamia Ulama-i-Hind quotes their President Maulana Mahmoud Asa’d Madani to call the Karnataka High Court order that restricts the wearing of headscarves, or ḥijāb, in colleges in the state a deep disappointment and that the “verdict would have a direct impact on religious freedom” and negative implications for the education of Muslim women who can no longer wear their headscarves in classrooms. He emphasized that the decisions regarding religious matters should be based on the opinions of authoritative figures within the tradition and that the Courts should not intervene. He urges state governments to protect the traditions of communities and appealed to the youth to avoid protests and “taking the law into their own hands.”

This qanun makes provision for the status, duties, function, personnel, and responsbilities, of the Majelis Permusyawaratan Ulama Kota Langsa (Langsa Municipal Ulama Consultative Council).

This qanun establishes and regulates the functions of the cecretariats of the Majelis Permusyawaratan Ulama (Consultative Council of Ulama) and Baitul Mal Kabupaten (regency treasury) of Aceh Tamiang.

This regional regulation makes provision for the establishment, composition, and regulation of the Ulama Consultative Council (Majelis Permusyawaratan Ulama) of the municipality of Banda Aceh.

This regional regulation makes provision for the establishment, composition, and regulation, of the Ulama Consultative Council (Majelis Permusyawaratan Ulama) of Aceh Tenggara (Southeast Aceh) regency.