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This fatwa states that Qira'at Sab'ah (the Seven Readings) is a branch of the Science of the Qur'an (Ulum al-Qur'an) that must be developed and maintained. Qir'at Sab'ah is to be conducted in an appropriate place by persons learning from a Qira'at specialist.

This fatwa states that the provision of alms (zakat) to the poor and downtrodden is a productive use thereof. Moreover, that alms given in God's name may be spent in the public interest (maslahah'ammah).

This fatwa states that income derived from services is taxable for the purposes of alms (zakat) if it meets the annual threshold. There are only eight groups eligible to receive alms, as contained in the Qur'an, surah at-Taubah, verse 60. If one of those groups is not present, those alms may be distributed to groups that are present. In the interests and welfare of Muslims, funds collected that are not alms can be requested as infaq or shadaqah. The provision of infaq and shadaqah, the collection of which is regulated by Ulil Amri (coordinating body), is incumbent on Muslims according to their own financial capacity.

This fatwa states that hajj pilgrims must spend several (two or three) nights in Mina, except for persons who have a valid excuse (udzur).

This fatwa states that hajj pilgrims must spend several (two or three) nights in Muzdalifah, except for persons who have a valid excuse (udzur).

This fatwa states that the issue of women who, in the first three months after the passing of their husbands (iddah wafat), leave their homes in the evening is debatable (khilafiyah). The fatwa, however, adopts the opinion of the majority of ulama (Jumhur Ulama) who state that women may not leave their homes during iddah wafat, even to perform the hajj.

This fatwa states that there are two conflicting opinions regarding divorce (pronouncement of talak). The first is that the pronouncement of talak three times at once is akin to the third talak. This opinion was held by the Companions of the Prophet (Sahaba), the Tabi'in (the next generation), and imams of all four schools (mazhab) of Sunni Islamic thought. The counter opinion is that pronouncement of talak three times at once is only akin to the first of three pronouncements of talak. This opinion was held by Thawus, the Imamiyah school (mazhab) of Shi'a Islamic thought, Ibnu Taimiyah, and Ahlu az-Zahir. The fatwa states that the Committee finds the former opinion to be more sound. It also notes that marriage and divorce is regulated for Muslims in ss 10 and 31 of Law No. 1 of 1974 on Marriage, and ss 14-18 of Government Regulation No. 9 of 1975.

The fatwa states that efforts must be made to prevent three pronouncements of talak at once occurring again. Moreover, that if state marriage laws are implemented correctly, there will be no more incidents of three pronouncements of talak at once in Indonesia. The fatwa also acknowledges the significance of the role of the religious courts (pengadilan agama) in preventing such incidents occurring in the future.

This fatwa states that among Islamic jurists (fuqaha') there exist two schools of thought as to determining the commencement of Ramadhan and Syawal/Idul Fitri. The first, championed by Imam Syafi'i, is dictated by the relevant time the sun rises and sets and, therefore, the place. The second does not take these points into consideration. The Fatwa Committee states that, in the absence of a 'Qadi Internasional', it is the prerogative of each country's government to stipulate the relevant commencement date.

With regards to determining the commencement date of Zulhijjah/Idul Adha, the fatwa acknowledges that the ulama have reached a consensus that each country has its own time to perform the Idul Adha prayer (shalat).

This fatwa states that prayer (shalat) and fasting times in areas in which daytime and nighttime are not of equal length are to be adjusted to accord with the local time of the nearest place where daytime and nighttime are of equal length.

This fatwa states that the Indonesian Council of Ulama Fatwa on the Legitimacy of Jeddah as miqat remains unchanged. Therefore, King Abdul Aziz Airport is a legitimate starting point (miqat) for performing the hajj and umroh. The fatwa also states that pilgrims may carry out ihram (that is, enter the sacred state of ritual purity before performing the hajj) before arriving at the miqat. Moreover, pilgrims carrying out ihram from Indonesia should take care of their health and distance themselves from any ihram prohibitions.

This fatwa does not derogate from the decision of the leading Ulama Council of the Kingdom of Saudi Arabia, stating that Indonesian Muslims may commence ihram (that is, enter the sacred state of ritual purity before performing the hajj) from Jeddah, without having to pay a fee. For Indonesian Muslims travelling to Medina first, they may commence ihram from Zulhulaifah (Bir Ali).

This fatwa states that Indonesian Muslims are to perform the 'Daf'ul Bala' prayer after the fifth shalat and at the end of Qunut shalat witir, in the second half of the holy month of Ramadhan.

This fatwa recalls the decision of the Musyawarah Alim Ulama on ability (istitha'ah) to perform the hajj, which states that Muslims are considered to be able (istitha'ah) to perform the hajj if they are physically, mentally, and financially able to do so, and do not neglect their familial obligations in the process. Therefore, if any prospective haji were to encounter difficulties while performing the hajj, it would be because they have failed to meet these criteria. If a prospective haji were required to meet certain other government-enforced criteria to be eliglble to embark on the hajj, such as being of a certain age, posessing linguistic competency in Arabic, or having a complete grasp of hajj rituals, the fatwa states that the government would be making the hajj process unnecessarily difficult. The fatwa also notes that many who perform the hajj are from more disadvantaged or rural socio-economic backgrounds, meaning that any difficulty they may encounter in the process should be considered commonplace.

This fatwa states that the use of anti-menstrual medication while performing the hajj is permissible (mubah). The fatwa states that the use of such medication to assist during Ramadhan is disliked (makruh), but for women for whom it is difficult to fast on other days, it is permissible. The use of anti-menstrual medication for other reasons depends on the person's intent. If, however, it is for reasons that contravene religious law, then the use of such medication is forbidden (haram).

This fatwa acknowledges and praises pre-existing state dignitary religious activities, while imploring state dignitaries, government officials, and public leaders to more actively pioneer activities related to worship (ibadat) by, for example:

1. holding religious study events and courses for personal use, for collegial purposes, for familial purposes at people's homes, and religious lectures at people's places of work;
2. holding Friday prayers (shalat Jum'at) and ceremonies for significant days in the Islamic calendar at people's places of work; and
3. collecting books on Islam in Indonesian and other languages for the purposes of creating libraries in people's places of work and their homes.

This fatwā considers that, as a result of traveling internationally, people may miss Friday (i.e., depart on a Thursday and arrive on a Saturday). Pursuant to the Ḥanbalī school of thought, however, all persons aboard ships and aircraft are to perform Friday congregational prayers.

These prayers are only to be performed on Friday: If, as a result of traveling, a person has two Fridays, he or she is to perform the prayer on the first of those two Fridays. If it is that there is no Friday, however, the person is to estimate the appropriate time at which to pray.

This fatwa acknowledges the recent development of a stream of Islamic leadership established by Ahmad Moshaddeq which teaches a creed (syahadat) that differs from traditional Islamic teachings. The fatwa finds that, contrary to Islamic teachings, this new stream of Islam:

1. states: "Asyhadu alla ilaha illa Allah wa asyhadu anna masih al-Mau'ud Rasul Allah" ("I bear witness that there is no God except Allah, and I bear witness that the promised Messiah is the Messenger of God");
2. teaches that there is a new prophet/messenger (nabi/rasul) who came after the Prophet Muhammad SAW; and
3. does not oblige its followers to pray (shalat), fast (puasa) or perform the hajj (haji).

The fatwa declares that followers of this particular stream of Islam are apostates (murtad). It also urges the government to prohibit the dissemination of this interpretation of Islam, to close all places associated with it, and to silence its leadership, pursuant to current legislative provisions.

This fatwa reinforces a 1980 fatwa issued by the Indonesian Council of Ulama (Majelis Ulama Indonesia) that stipulates that Ahmadiyya is outside Islam, misled and misleading, while its adherents are apostates (murtad). It also implores adherents of Ahmadiyya to return to the correct teachings of Islam, in line with the Qur'an and Hadith. The fatwa also obliges the government to prohibit the dissemination of the Ahmadiyya interpretation throughout Indonesia, as well as to freeze the organisation and close all sites of Ahmadiyya-related activities.

This elucidation of Indonesian Council of Ulama Fatwa No. 11 of 2005 on Ahmadiyya provides background information on the Ahmadiyya sect, its leader (Mirza Ghulam Ahmad) and his supposed exaltation by Allah as prophet (nabi) and messenger (rasul), and its history.

This elucidation of Indonesian Council of Ulama Fatwa No. 7 of 2005 on Pluralism, Liberalism and Secularism states that Indonesian Muslims are in the middle of a non-physical war or war of thoughts (ghazwul fikr). Principally, secularism and liberalism, two schools of thought from the West, have arrived in Indonesia and have caused much of society to diverge from the teachings of Islam.