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This regency qanun makes provision for the establishment, composition, and regulation, of the Ulama Consultative Council (Majelis Permusyawaratan Ulama) of the regency of Bener Meriah, Aceh.

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 gubernatorial regulation regulates the provision of allowances to the leadership and members of the Ulama Consultative Council (Majelis Permusyawaratan Aceh) of Aceh.

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 statute regulates the implementation of Aceh's special status, which it defines as covering the implementation of religious life, customary life, education, and the role of the ulama, in determining regional policy.

This gubernatorial regulation endeavours to maintain public safety and order in the face of deviant interpretations of religions by prohibiting activities that disseminate their practices and beliefs. The regulation stipulates the Ulama Consultative Council (Majelis Permusyawaratan Ulama) of Aceh as the authorised body to determine whether or not a sect deviates from traditional Islamic teachings as found in the Qur'an and Hadith, among other legitimate Islamic sources.

This qanun grants the Majelis Permusyawaratan Ulama (MPU - Ulama Consultative Council) of Aceh the authority to provide considerations, suggestions/fatwa (whether requested or not) to the Executive, Legislature, Aceh Police, Attorney-General, Komando Daerah Militer Iskandar Muda (Iskandar Muda Military Regional Command), and other governmental bodies. The qanun states that the MPU is a working partner of the executive in terms of stipulating regional policies, especially with regards to Islamic shari'a.

This regional regulation makes provision for the prohibition on the placement, production, sale, distribution, and storage of alcoholic beverages in Fakfak regency, West Papua (Papua Barat) (art 3(1)). This prohibition also applies to the production or treatment and sale/distribution of traditional alcoholic beverages (art 4). Other than the regional government, surveillance of this prohibition is also to be conducted by an independent team comprising customary deliberative organisations, religious figures, civil society figures, inter-church organisations, the Indonesian Council of Ulama (Majelis Ulama Indonesia), church youth leaders, mosque youth leaders, tertiary institutes, regional press, and NGOs dealing with alcoholic, narcotics, HIV and AIDS (art 9(1)).

This fatwa permits financial loans obtained via a mortgage, and outlines the obligations on the mortgagor and mortgagee until the loan is repaid.

This fatwa provides a set of guidelines for executing a mudharabah financing agreement. A mudharabah financing agreement entails one party (the financier) acting as the financial backer, and the other (the customer) as the manager of the venture. The two parties then share in the profits resulting from the venture, pursuant to the terms agreed upon in the contract.

The fatwa provides that the financier may not manage the venture or project, but has the right to foster and monitor the project. It also sets out contractual requirements to which all mudharabah agreements must adhere, including a statement of intent, what may constitute financial capital, as well as profit and how profit is to be shared by the parties. Damages are generally not available pursuant to a mudharabah agreement, unless loss has been incurred as a result of deliberate misconduct, negligence or a contravention on the part of one of the parties to the agreement.

This fatwa acknowledges a need to protect the value of foreign currency given the uncertainty of the exchange rate (Islamic hedging), and that, to date, shari'a-friendly provisions and instruments to deal with this trend are lacking.

The fatwa states that Islamic hedging is applicable to the following agreements:

1. 'Aqd al-Tahawwuth al-Basith (simple value-protecting transaction), whereby parties agree to a certain amount of foreign currency to be sold and purchased, at a certain exchange rate, at a certain time, either as a once-off or on multiple occasions;
2. 'Aqd al-Tahawwuth al-Murakkab (complex value-protecting transaction), whereby parties agree to a certain amount of foreign currency to be sold and purchased, at a certain exchange rate, at a certain time, as a once-off; and
3. 'Aqd al-Tahawwuth fi Suq al-Sil'ah (shari'a commodity exchange value-protecting transaction), whereby a shari'a commodity exchange facilitates an Islamic hedging trader to conduct a commodities transaction at the shari'a commodity exchange.

Islamic hedging may only be conducted if there exists an apparent need to minimise an unavoidable risk associated with the exchange rate. It may not be performed for speculative purposes. The fatwa also maintains that an exchange rate must be agreed upon by both parties at the time they reach an agreement.

This fatwa acknowledges that brokerage in the property market is becoming increasingly prevalent, and that shari'a financial institutions have requested a fatwa on the subject. The fatwa permits brokerage, on the following conditions:

1. a brokerage agreement must be free of confusion and irregularities;
2. the authorised duties of the broker must be clear in the brokerage agreement;
3. the term of a brokerage agreement must be clear;
4. brokers must execute certain duties that form the basis of their payment;
5. owners of assets and intermediaries are to have sufficient knowledge of the assets for sale.

The fatwa also sets out conditions for brokers who choose to involve a shari'a financial institution in the brokerage process.

This fatwa acknowledges that previous DSN-MUI fatwas on mortgages had not accommodated the increase in mortgage-based businesses, and that shari'a financial institutions required a fatwa on the subject.

The fatwa states that all forms of financing/disbursement of funds by a shari'a financial institution can be guaranteed by collateral (rahn), but that security guarantees must be items of value, whether stationary or mobile, including state shari'a securities and other shari'a securities. Debts must be binding, quantified, and have a clear term. They may not, however, be increased if a time extension is granted. Shari'a financial institutions may issue a fine to a customer if they breach the agreement or are tardy in executing their contractual obligations.

This fatwa recognises the increase in shari'a-type business, as well as the demand for clarification on fiqh muamalah maliyah (commercial goods law), in order to increase its status and role. It also recognises that shari'a financial institutions have requested a fatwa for the development of syndicated shari'a financial products. The fatwa defines syndicated financing (al-tamwil al-mashrifi al-mujamma') as an agreement between several financial institutions (be they all shari'a financial institutions, or some shari'a financial institutions and some conventional financial institutions) to jointly-finance a specific project. Syndicated financing agreements can take the form of sale-purchase agreements, rental agreements, and joint-venture agreements. In the event all financial institutions are shari'a-based, all relevant information can be contained in one document. If some of the participating financial institutions are conventional, i.e. not shari'a-based, the conventional institutions must have their relevant information in a separate document from that of the shari'a-based financial institutions.

This fatwa acknowledges society's queries on shari'a refinancing, as well as the fact that no preceding DSN-MUI fatwa has answered them. Shari'a refinancing is defined as the provision of a new financing facility for new customers or customers yet to repay pre-existing financing. It covers two situations:

1. financing provided to prospective customers that own an asset outright; and
2. financing provided to a prospective customer already in receipt of financing yet to be repaid.

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 fatwa acknowledges that the need to return a portion of tabarru' funds has already become prevalent in the insurance industry for those insurance holders who discontinue their policies before the term of their policy ends. The fatwa defines tabarru' funds as fees/bequests in the form of membership funds provided by individual shari'a insurance holders to insurance holders collectively (Tabarru' Pooling Fund). It defines returning tabarru' funds as returning a portion of tabarru' funds to insurance holders individually because they have discontinued their policies prior to the term of their policy ending.

The fatwa precludes shari'a insurance holders from individually requesting the return of tabarru' funds already paid to the insurance company as a representative of the insurance company collectively. Shari'a insurance companies, in their capacity as a representative of insurance holders, are not authorised to return tabarru' funds. However, shari'a insurance holders collectively, as recipients of tabarru' funds, have the authority to draft regulations regarding the utilisation of such funds, including their return to insurance holders individually who opt out of their policies prematurely. These regulations must cover the management of tabarru' funds, including their return to those opting out prematurely.

This fatwa acknowledges the emergence of concerns in society as to the shari'a-compatibility of equitable stock exchange mechanisms in regular stock exchange markets in capital markets. The fatwa seeks to provide traders and investors with a set of guidelines to ensure that their trade activity in this field is shari'a-compliant.

This fatwa acknowledges that shari'a banking customers and shari'a financial institutions require products that utilise qardh agreements as transactional facilities, such as mortgages (rahn), hajj arrangement financing, shari'a charge cards, debt transfer products, and shari'a credit cards. The fatwa defines qardh as a fund-channelling agreement executed by a shari'a financial institution in a customer's favour, repayable to the shari'a financial institution at a time agreed upon by both parties. The fatwa acknowledges that there exist two types of qardh agreements:

1. stand-alone qardh designed for social purposes, and not as a facility for another transaction designed to garner profit;
2. qardh executed as a facility for another transaction designed to garner profit.

The fatwa states that type 1 qardh agreements may not utilise customer funds, whereas type 2 may utilise customer funds.