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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.

This fatwa permits the singing of Qur'anic verses provided the verses are sung with correct pronunciation (in accordance with tajwid provisions). Translations of the Qur'an may also be sung because Qur'anic translations do not form part of Qur'anic law.

This fatwa supports the implementation of family planning (keluarga berencana) methods and programs for the sake of maternal and infant health, but does not condone vasectomies, unless pressing circumstances prevail. The fatwa asks the government to prohibit vasectomies, tubectomies and abortions for all Muslims, and to increase surveillance of the misuse of contraception for immoral purposes.

The fatwa also acknowledges the significant impact family planning can have on the environment and how it can facilitate national development.

This fatwa states that joint Christmas celebrations have recently been misinterpreted by a section of the Islamic community, which has subsequently joined in Christmas celebrations and sat on Christmas committees. Christmas celebrations in Indonesia are intended to celebrate and honour the Prophet Isa (A.S.). For Muslims, however, participating in Christmas celebrations involves confusing their creed (aqidah) and worship (ibadah) with that of another religion. Accordingly, this fatwa forbids Muslims from celebrating Christmas.

This fatwa was issued in response to a letter received by the Indonesian Council of Ulama (Majelis Ulama Indonesia) from Bambang Sulastomo regarding the transfer of a corpse from the holy land (tanah Suci - Mecca) to the homeland (tanah air - Indonesia). After convening on 13 October 1981, the Council determined that it would be preferable for the deceased's body to remain in the holy land where it had already been buried. The only exception to this would be if a reason existed according to shari'a. Imam Maliki stated that transferring a corpse already buried would be permissible if a reason could be found that pertained to the welfare of others, including to make the pilgrimage easier or to enable the body to be buried with other deceased family members. Government instructions would also be necessary if a body was to be repatriated.

This fatwa acknowledges that the Indonesian Council of Ulama (Majelis Ulama Indonesia) does not play a role in Indonesian politics. Rather, its role is to increase the Indonesian Muslim community's religiosity and devotion to Allah SWT, and to protect it from polytheism, hypocrisy and apostasy.

This fatwa states that, after two commission sessions, the Indonesian Council of Ulama (Majelis Ulama Indonesia) determined that if the Qur'an is transliterated into non-Arabic script, it must still be read in classical Arabic with the correct pronunciation (tawjid). The fatwa states that writing the Qur'an in non-Arabic script creates opportunities to learn Qur'anic recitation through indirect means, which makes it easy to make recitative mistakes. Transliterations must also be written next to the authentic Arabic.

This fatwa commends and affirms the recommendation of the Indonesian President regarding modest-living. It also recommends that the President issue concrete instructions to officials regarding his instructions on modest-living and prohibitions on luxury and excess. The fatwa calls on Islamic scholars, teachers, preachers and the mass media to further explain Islamic teachings that advocate modest-living and prohibit luxury and excess, especially that resulting from forbidden and unlawful conduct.

This fatwa states that an ostomate who is able to detach or clean his/her stoma bag prior to praying (shalat) must do so. If, however, an ostomate is unable to do so, they are categorised as daim al-hadats (a person who cannot perform an ablution).

This fatwa states that a woman may not act as a prayer imam if a man is present in the congregation. It is, however, permissible (mubah) if the congregation comprises women exclusively.

This fatwa defines joint prayers as prayers conducted jointly and simultaneously between Muslims and non-Muslims in official state and societal events, either with one or several people praying while the others assent, or with everyone praying together according to their own religion. The fatwa also states that assenting (pronouncing 'amen') to a prayer is considered praying.

The fatwa states that such joint prayers are not recognised in Islam and are therefore considered bid'ah (innovation). Specifically, it is forbidden (haram) for Muslims to participate in joint prayers:

1. where a leader of each religion takes it in turns to lead the prayer;
2. led by a non-Muslim; and
3. conducted simultaneously with non-Muslims.

It is permissible (mubah), however, if the leader of the prayer is Muslim or if every person prays in accordance with their own religion.

This fatwa states that shalat (Islamic prayer) is a pure form of ibadah (worship), the implementation of which is obligatory. Therefore, shalat accompanied by a translated recitation is inappropriate because it does not accord with the guidance of the Messenger. Moreover, shalat carried out by the caretakers of Pondok I'tikaf Jamaah Ngaji Lelaku Yayasan Taqallah is categorised as bid'ah dhalalah (misguided innovation).

This fatwa states that alms (zakat) must be spent as quickly as possible (fauriyah), both from the payer (muzakki) to the treasury (amil), and from the treasury (amil) to the recipient (muzakki). The fatwa also states that the distribution of alms to the impecunious (mustahiq) can be postponed if there is no one in need or for the greater good. The greater good is to be specified by the government by implementing regulations so that the greater good is the shari'a greater good.

Alms, the distribution of which has been postponed, may be invested (istitsmar) if those alms are:

1. distributed to businesses that accord with shari'a and current reguations (al-thuruq al-masyru'ah);
2. invested in areas which, based on a feasibility study, appear to be profitable;
3. fostered and supervised by competent parties;
4. invested by professional and trustworthy institutes/organisations;
5. invested pursuant to an investment permit obtained from the government, and the government must agree to indemnify in the event of loss or insolvency;
6. invested and there exists no pressing need such as starvation or costs that cannot be postponed at the time of investment; and
7. invested for a limited amount of time.

This fatwa defines 'income' (penghasilan) as all income, such as wages, honorariums and services obtained in a halal way. It states that from all halal income that reaches the minimum income threshold (nishab) there must derive 85 grams' worth of gold (2.5 per cent of income). Income-dervied alms can be spent when it is received if the minimum income threshold is met.

This fatwa states that persons who can already afford to perform the hajj, but who are prevented from doing so due to their current condition (whether that be age, illness, or prohibition due to being convicted for committing a criminal offence) are deemed to have met the capability (istitha'ah) requirements of performing the hajj. Such a person, however, must finance another person to perform the hajj if it is safely assumed that s/he will never have the opportunity to do so themselves.

This fatwa states that implementing Friday prayers (salat Jum'at) in two waves at the same place but at different times is illegitimate, even though there may exist a reason that can be verified at law ('uzur syar'i). Muslims who cannot perform the Friday prayer because of such a reason are only required to perform the Zuhur prayer. The fatwa appeals to all employers to allow their employees to perform the Friday prayer as necessary.

This fatwa states that an appropriate starting point to commence the hajj is Jeddah Airport (King Abdul Aziz) for those pilgrims going directly to Mecca, and Bir Ali for those going to Medina first. The fatwa states that it does not intend to establish any new starting points other than those already identified by the Messenger (Rasulullah SAW) himself. Jeddah is appropriate because the distance between King Abdul Aziz Airport and Mecca already exceeds two phases, which has already been assented to by ulama.

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 fatwa states that the Islamic people (umat) wish to comprehend the extent of the problems faced by the Saudi Arabian and Indonesian governments in facilitating the hajj for the increasing number of pilgrims who undertake the journey every year. Therefore, the Indonesian Council of Ulama (Majelis Ulama Indonesia) appeals to Indonesian Muslims who have already completed the hajj to:

1. appreciate that they need only complete the hajj once;
2. provide others who are yet to undertake the hajj with the opportunity to do so, especially their own family members; and
3. (for those who have already undertaken the hajj more than once) distribute funds they have saved to undertake the hajj again to an ongoing charity (amal jariyah).

This fatwa states that praying (shalat) in a tiered mosque with one imam is allowed and correct, provided there are stairs and the congregation can either see or hear the imam's movements.