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The Compilation of Islamic Laws (Kompilasi Hukum Islam) is the Republic of Indonesia's own state-sanctioned compilation of Islamic laws on marriage, inheritance and charitable foundations (wakaf). Established pursuant to Presidential Instruction No. 1 of 1991, it was compiled within the two authoritative symbols of Soeharto's New Order: the Pancasila and 1945 Constitution. Kompilasi Hukum Islam was intended to be treated as a set of guidelines, rather than an enforceable statute, its intended effect being to make matters of Islamic law become matters of the state.

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).

In its preambular statement, this regional regulation states that in order to create a safe and orderly Jembrana regency, efforts are necessary to prevent and eradicate lewd behaviour and prostitution, which constitutes amoral conduct. In its elucidation, the regulation states that prostitution, and the facilitation thereof, is contrary to religious laws, state laws, morality, and the morals of the Pancasila ('five principles' - Indonesian state ideology). Accordingly, pursuant to art 3, all persons and bodies/organisations, are not permitted to conduct themselves in a lewd manner or to solicit prostitution. Contravention of this prohibition carries a maximum penalty of three months' impriosnment or a fine of IDR 50 million (art 6).

The broader significance of this regional regulation is that, while it states that prostitution is contrary to religious laws, rather than Islamic laws, Jembrana is a predominantly Hindu regency, with a minority Muslim population of 79,857 people from a total population of 311,995, according to official figures (http://www.jembranakab.go.id/?module=kependudukan). Therefore, this is a regulation that, arguably, seeks to Islamise public life, but also invokes state laws and the Pancasila, thereby legitimising it for a Hindu majority (224,618 people).

This statute regulates the application and implementation of practices that promote, support and uphold the protection of human rights and freedoms in Indonesia. It also reiterates some of the human rights guaranteed in the 1945 Constitution and its subsequent amendments. Article 7(2) of the statute provides that international human rights laws ratified by the state 'become the responsbility of the central government'.

This regional regulation prohibits conduct constituting or facilitating prostitution and/or sexual relations out of wedlock (arts 2 and 3), which, it states, is contrary to religion, customs and traditions, and culture (art 1(4)). Similarly, it prohibits consumption of alcohol, gambling, and substance abuse. It encourages members of society who are aware of others contravening the regulation, to report the conduct to an authorised official (art 16).

This regional regulation states, in its preambular section, that sexual promiscuity constitutes an activity that contradicts religious teachings, legislative instruments, customs and tradition, and morality norms. Accordingly, it prohibits every person and entity from conducting sexually promiscuous activities for whatever reason (art 2). Contravention of this regulation can result in a maximum prison sentence of six months or a maximum fine of IDR 5 million (art 5).

This regional regulation states, in its preambular section, that prostitution constitutes conduct that is contrary to religious norms and morality, which has a negative impact on the foundations of society. This regulation, accordingly, prohibits the facilitation or act of prostitution in any place (arts 2-3). Contravention of the regulation can result in a maximum prison sentence of six months, or a fine of as much as IDR 10 million (art 8(1)).

This regional regulation prohibits gambling in North Kolaka (Kolaka Utara) regency in Southeast Sulawesi (Sulawesi Tenggara). In preambular statement (c), the regulation states that, in substance, gambling constitutes a crime that is contrary to law, religion and morality, and has the potential to disturb societal peace and can result in social problems. Purusant to art 8, all persons and legal entities are prohibited from carrying out gambling activities in the territory of North Kolaka.

This regional regulation states that compulsory attendance at a Madrasah Diniyah Takmiliyah Awaliyah (MDTA) is based on the Pancasila ('five principles' - Indonesian state ideology) and the 1945 Constitution. The regulation states that MDTA is a non-formal educational stream that administers a type of Islamic religious education for three years (art 5), designed for students in grades 3-5 (art 6(2)). The curriculum comprises the study of:

1. the Qur'an;
2. Hadith;
3. creed (aqidah);
4. morals (akhlak);
5. Islamic legal understanding (fiqih);
6. Islamic cultural history;
7. Arabic; and
8. practical worship (praktek ibadah) (art 13(a)).

A nine-member panel at the Federal Court of Malaysia led by Chief Justice Tengku Maimun ruled in a unanimous decision that Section 66A of the Administration of the Religion of Islam (State of Selangor) Enactment of 2003 was unconstitutional and void as the power of judicial review that it conferred was not a power that the Selangor state legislative assembly was authorized to give. The petition arose out of the High Court consideration of an application for judicial review wherein an organizational petitioner, the SIS Forum (of Malaysia), sought to challenge the validity of a fatwā [advisory Islamic law opinion].The Court stated that it is not concerned with the procedural or substantive validity of the fatwā, and was not asked to determine the courts are authorized to undertake such evaluations in the first place under clause (1A) of Article 121 of Malaysia’s Federal Constitution. The petition concerns only the question whether the Selangor State Legislative Assembly (SSLA) was authorized to enact section 66A of the ARIE 2003, conferring powers of judicial review on syariah (Islamic law) courts. The Court concluded that Selangor, a Malaysian state, cannot grant syariah courts the power to review the rulings of Islamic authorities, which is a power retained exclusively by civil courts. For further context on Islamic law in Malaysia, consult Tamir Moustafa's Constituting Religion: Islam, Liberal Rights, and the Malaysian State (Cambridge University Press, 2018).

This fatwa acknowledges the scourge of terrorism that has recently affected many countries, including Indonesia. It also acknowledges the perceptions held by some that terrorism reflects Islamic techings, that Muslims should be approached with caution, and that acts of terror constitute jihad.

The fatwa considers that terrorism, according to Islamic fiqh, constitutes piracy/unlawful warfare (hirabah). It determines that terrorism is a crime against humanity and civilisation that constitutes a serious threat towards state sovereignty and security, to world peace, as well as to societal welfare. It is transnational organised crime that can be categorised as an extraordinary and indiscriminate crime.

The fatwa distinguishes between terrorism and jihad, stating that terrorism is:

1. designed to cause damage (ifsad) and anarchy/chaos (faudha);
2. intended to create fear and destroy others; and
3. conducted without regulation and limits.

Meanwhile, it states that jihad:

1. brings about improvements (ishlah), albeit via warfare;
2. intends to enforce the religion of Allah and/or defend the rights of the oppressed; and
3. is conducted pursuant to regulations specified by shari'a with a clear enemy in mind.

Legally, the fatwa states that acts of terror are forbidden (haram), while acts of jihad are obligatory (wajib). Persons that commit suicide do so for personal reasons and are pessimists, while martyrs do so as a victim for their religion and the Muslim people, with the intent of obtaining the mercy and pleasure of Allah Subhanahu wa Ta'ala. Suicide bombing is, therefore, forbidden (haram), regardless of whether it is committed in a peaceful area or in a warzone. Martyrdom, however, is permitted.

In preambular statement (c), this regional regulation states that begging constitutes a mental illness or laziness not in accordance with religious teachings, while sexual promiscuity constitutes conduct that is contrary to social and religious norms, that endangers young lives, and increases the spread of HIV/AIDS. The regulation states that the handling of vagrancy and begging, as well as sexual promiscuity, is based on the values of the Pancasila ('five principles' - Indonesian state ideology), and principles of human rights (art 2). The regulation prohibits vagrancy and begging (art 4(1), and prohibits such behaviour en masse or alone, with the intent to engender pity in others (art 4(2)). Moreover, it prohibits the equipping of other persons, including babies and infants, to beg (art 4(3)). It also prohibits prostitution and sexual promiscuity (arts 7 and 8).

Violation of art 4(1) and (2) carries a maximum penalty of three months' imprisonment or IDR 1 million (art 20(1)), while contravention of art 4(3) and (4) carries a maximum penalty of 15 days' imprisonment and/or a fine of between IDR 5-50 million (art 20(2)), and contravention of arts 7 and 8 carries maximum penalties of three months' imprisonment and/or IDR 50 million (art 20(5)-(7)).

This regional regulation states that compulsory study of Diniyah Takmiliayh Awaliyah (DTA) education and Taman Pendidikan Al-Qur'an (TPA - Qur'anic Primary Education) is based on the Pancasila ('five principles' - Indonesian state ideology) and the 1945 Constitution. The regulation states that DTA and TPA are non-formal religious education streams that come under the auspices of the Ministry of Religion (art 3), and are designed for primary school students (art 6(1)). Students are expected to undertake this non-formal form of education for four years, and for at least 18 hours per week (art 6(2)). The regulation states that the purpose of religious education is to make participants understand and practise religious values that have a broad, critical, creative, innovative, and dynamic vision for the purpose of intellectualising the life of a nation that is God-believing, God-mindful, and noble (art 4(1)). Compulsory study of DTA and TPA is intended to provide school children with the ability to understand Islamic teachings, in order that they develop into God-believing, God-mindful, and practising and noble Muslims (art 4(2)).

The curriculum comprises:

1. Qur'anic literacy;
2. study of the Hadith;
3. creed (aqidah);
4. morals (akhlak);
5. legal understanding (fiqih);
6. Islamic cultural history;
7. Arabic; and
8. practical worship (praktek ibadah) (art 14(1)).

The preamble of this regional regulation states that the ability to read the Qur'an for every school student constitutes a part of an Islamic education with strategic meaning to improve the intelligence of the life of the nation, especially in terms of instilling faithful and God-mindful values in the younger generations, and in society in general.

The regulation states that proficiency in reading the Qur'an will make students and prospective brides and bridegrooms good, noble, wise, disciplined and God-mindful people, well-versed in worship (ibadah) and with knowledge of Islamic principles. Accordingly, it requires schools to set aside additional time to teach Qur'anic recitation.

If any person contravenes the provisions of this regulation they face a maximum prison sentence of six months and/or a maximum fine of IDR 5 million.

This fatwa (in its attachment) states that the provision of alms (zakat) for educational purposes, especially in the form of scholarships, is rightful (sah) because it constitutes a benevolent act of charity (ashnaf fi sabilillah). More specifically, that scholarships are a form of assistance derived from alms based on the Qur'an, surah At-Taubah, verse 60, based on the understanding that charity according to a group of legal scholars (fiqh ulama) from several schools of thought (mazhab), as well as exegisis scholars (ulama tafsir), is a general utterance (lafaznya umum).

The fatwa also states that Muslim students, as recipients of alms-derived scholarships:

1. should strive for academic achievement;
2. be prioritised based on their level of impecuniosity; and
3. study that which will benefit the Indonesian nation.

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 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)). 

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.

This regional regulation states that Diniyah Takmiliyah education is based on the Pancasila ('five principles' - Indonesian state ideology) and the 1945 Constitution (art 2). It defines Diniyah Takmiliyah education as non-formal Islamic religious education (art 3), that operates to meet the Islamic religious educational needs of primary school students (art 4), intended to provide religious competency to students in order that they develop into knowledgable, God-believing, God-mindful, practising and noble Muslims (art 5). The duration of Diniyah Takmiliyah is four years (art 6), and the curriculum comprises:

1. Qur'anic-Hadith literacy;
2. creed-morals (aqidah-akhlak);
3. legal understanding-worship (fiqih-ibadah);
4. Islamic cultural history;
5. Arabic; and
6. practical worship (praktek ibadah) (art 13).

The fatwa states that:

1. Islam acknowledges that legitimate offspring is a child born from parents in wedlock;
2. adopting a child with the understanding that s/he then becomes divorced from his/her biological parents is contrary to Islam;
3. child adoption is permissible under Islam for the purposes of raising, caring for, and educating a child, but does not change the child's biological or religious status; and
4. adoption of an Indonesian child by a non-Indonesian citizen is contrary to art 34 of the 1945 Constitution, and diminishes national pride.