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This fatwa states that Muslims may donate cash for the purposes of waqf. Such cash donations are to be used for shari'a-appropriate purposes and may not be sold, donated again, and/or bequeathed to another party.

This fatwa forbids:

1. the depiction, either directly or indirectly, of erotic behaviour, whether it be a painting, picture, script, sound, sign, advertisement or statement, through print or electronic media, that can be sexually arousing or stimulating;
2. the aurat (sensual areas) from being exposed and/or for a person to wear tight-fitting or transparent clothing for photographic purposes, either for print or visual media;
3. sexual acts in public, photographing such acts, either of other people or of oneself, as well as viewing such acts;
4. the reproduction, distribution, sale, purchase and viewing or showing of pictures of people, via either print or visual means, whose aurat is exposed or are wearing tight-fitting or transparent clothing that can be sexually arousing or stimulating, or pictures of sexual acts;
5. a man and woman out of wedlock from being either intimate with one another or within close proximity of each other;
6. exposing the aurat (for men: the part of their body between their navel to their knees; for women: their entire body apart from their face, palms of their hands and feet), except for shari'a-appropriate matters;
7. wearing transparent or tight-fitting clothing that shows the shape of the body;
8. behaviour or statements that encourage sex out of wedlock, or similar acts of intimacy; and
9. aiding or abetting, as well as benefitting financially from, any of the acts mentioned.

This fatwa states that:

1. women who leave their families to work in another city or overseas may do so provided they are accompanied by a relative, family or a trusted women's organisation;
2. it is haram (forbidden) to send female workers to another city or overseas if they are not accompanied by a family member or a member of a trusted organisation, except in an emergency situation that can be accounted for, and where their safety and dignity is guaranteed;
3. all parties and organisations involved in the provision of female workers are liable; and
4. the Indonesian government, organisations and other relevant parties are obliged to guarantee the safety and dignity of female workers, and to establish a legal protection organisation or trusted organiastion in every relevant country and city where female workers are sent, again, to guarantee their safety and dignity.

This fatwa states that the Universal Declaration of Human Rights accords with the aims and values of Islamic teachings, which protect the rights of every person to life and dignity. It qualifies, however, that the following articles of the Declaration are contrary to Islam:

1. art 16(1) and (2) on the freedom to marry without limitation due to nationality, race or religion;
2. art 18 on the freedom to change religion; and
3. art 23 on work.

The fatwa obliges Muslims to accept, respect and uphold universal human rights with the following conditions:

1. to value and respect differences of understanding, interpretations and implementation of human rights based on differences of culture, morality and laws in each country; and
2. an understanding and implementation of human rights must show a balance between individual rights and individual obligations, individual rights and communal rights, and freedoms and responsibilities.

The fatwa also states that, in relation to arts 16(1) and (2) and 18 of the Universal Declaration of Human Rights, Muslims are to adhere to Islamic teachings as freedom of religion is a human right.

This fatwa states that performing an abortion is haram (forbidden) except for a legitimate medical reason, such as saving the mother's life.

This fatwa obliges Muslims to understand the problem of gender in accordance with Islamic teachings. It mandates the Indonesian Council of Ulama Leadership Council to immediately formulate Islamic teachings that relate to gender problems to prevent the emergence of a biased view of the problem. It also obliges ulama to conduct assessments of gender problems pursuant to honest interpretations.

This fatwa forbids the provision of bribes (risywah), corruption, and the provision of gifts to officials. If, however, a gift is provided to an official before they hold that position, provision of a gift is halal (not forbidden). It is also halal if an official receives a gift and between the gifting party and the official there is no, or will be no, official matter of business.

This fatwa states that fund-sourcing and collection to improve the quality of national sport may not be forced on, or become a burden to, society. Rather, it can be conducted by selling tickets to scheduled sporting events. The price of such tickets may not be excessive and, if the ticket is a prize, its value may not be excessive so as to make people purchase coupons beyond their financial means. Prize tickets must also be subject to conditions that prevent their being on-sold for a profit.

This fatwa defines a 'transvestite' as a man who deliberately behaves as though he is a woman. Therefore, a transvestite is not a hermaphrodite (khunsa) but rather a man and, therefore, cannot be viewed as having his own sex/gender. Moreover, all conduct of a transvestite that deviates from that of a man is haram (forbidden) and efforts must be made to ensure he reverts to the way nature intended.

The fatwa implores the Department of Health and the Department of Social Affairs to provide transvestites with psychological counsel to facilitate their reform. The fatwa also calls on the Department of Internal Affairs and other relavent agencies to dissolve transvestite organisations.

This fatwa states that the majority of Indonesian Muslims adhere to Sunni Islam, which rejects Shi'a Islam in general, and the teachings on temporary marriage (nikah mut'ah) more specifically. The fatwa forbids temporary marriage and states that such behaviour must be prosecuted before a court, pursuant to current regulations.

This fatwa acknowledges the need for shari'a banking to expedite development and adopt the practice of mutual funds. Shari'a mutual funds may be authorised by a financial institution that is a legal entity according to current regulations. The agreement between an investor and financial institution must adhere to the mudharabah system (that is, the two parties agree to share the profits). Mutual fund investments made may not be contrary to shari'a. Such investments include gambling, prostitution, pornography, non-halal food and beverages, and financial institutions that offer interest-bearing accounts. Transactions may not carry with them excessive risk.

This fatwa encourages people to treat the sick as though Allah himself were sick by providing them with moral and material support. The fatwa also reminds people to avoid anything that may place their own health at risk, especially if the disease of another is contagious.

The fatwa states that around 80-90 per cent of HIV/AIDS sufferers contract the virus through sexual intercourse out of wedlock (zina). It states that some HIV/AIDS sufferers contract the virus through their own sinful (dosa) actions, while some contract it as a result of the conduct of others. Accordingly, the most effective way to eliminate the virus is for people to cease having sexual intercourse out of wedlock.

The fatwa states that HIV/AIDS sufferers should be treated in a humane manner without exposing those treating them to the risk of contracting the virus.

This fatwa states that, historically, the pronouncement of marriage vows (sighat ta'liq talaq) protected the rights of the woman as the wife. Marriage vows are now no longer necessary, however, because of the establishment of the Marriage Counselling, Mentoring and Preservation Body (Badan Penasihatan Pembinaan dan Pelestarian Perkawinan), which exists at the central level all the way to the sub-regency level.

This fatwa states that marriage, according to Islam, is something noble and sacred, intended as a sign of devotion to Allah. A lawful marriage according to Islamic teachings requires there be a bride and bridegroom, two witnesses, a guardian, consent, and a dowry. The fatwa appeals to all Indonesian Muslims, but especially to the younger generation, in order that they marry pursuant to the conditions contained therein.

This fatwa is the result of joint-consultation between the Indonesian Council of Ulama's Leadership Council (Dewan Pimpinan Majelis Ulama Indonesia) and the Indonesian Muslim Intellectuals' Association (Ikatan Cendikiawan Muslim se-Indonesia). It implores the Indonesian people to avoid all forms of gambling and, for the sake of national unity, to work towards a sense of family and a spirit of solidarity.

This fatwa declares that:

1. social charitable gambling is detrimental and haram (forbidden);
2. Bank Muamalat Indonesia has confirmed that no social charitable gambling foundation has purchased shares; and
3. Muslims should remain calm and not be enticed by the negative issues related therein.

This fatwa forbids any depiction of the Prophet/Messenger and his family in film. The fatwa also clarifies that in order to avoid any misunderstanding surrounding the meaning of 'Nur Muhammad', it is inappropriate to use light to depict the Prophet.

This fatwa states that Muslims must be buried. While Islam does not prohibit scientific examinations of corpses, the Council of Ulama does not support the mummification and exhibition of corpses.

This elucidation provides hadith in support of the requirement under Islam that corpses be washed, shrouded, prayed over, and then buried.

This fatwa recommends that inherited plots of land that are not particularly expansive remain as one plot, rather than being divided between the relevant beneficiaries. This should be achieved by the beneficiaries working together in a cooperative fashion. If this is not feasible because one or more of the beneficiaries needs the financial proceeds that would be obtained through the sale of such land, it is preferable that one of the other financially-secure beneficiares purchase from any beneficiary in financial need their interest in the land. If this is not feasible, the fatwa preferences sale of the inherited land to the owner of one of the neighbouring plots of land. If this is not feasible, efforts should be made to sell the land to another Muslim who lives in the same kampung or village so that the plot of land may one day become the object of infaq/sadaqah or zakat, thereby furthering the general well-being of other Muslims, as per Islamic teachings.