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This fatwa regulates the consumption of halal products in food, drinks, medicine, cosmetics, etc.

This fatwa regulates the standardisation of halal labelling for food, drinks, the use of names and ingredients, microbes and the consumption of frogs.

This fatwa regulates the cleaning of machinery used to process both halal and non-halal products with substances other than water.

This fatwa regulates the procedures required to purify contaminated yeast extract.

This fatwa defines what constitutes alcohol and regulates its usage and consumption.

This fatwa regulates the lawful slaughter of animals, the quality of the animal, the role and duties of the slaughterer, the standard quality of the devices used for slaughtering, and the standardisation of processing, preservation and shipping.

This fatwa permits the usage of food and drink colouring made from cochineals, provided such usage is in no way hazardous.

This fatwa regulates the slaughter of sacrificial animals during the Hajj al-Tamattu. Said slaughter is to be carried out on haram land, and if a person cannot afford to purchase such an animal (generally, a goat), they may instead fast for 10 days: three days on haram land, seven days upon their return home.

This fatwa permits the consumption of crab provided the crab is fit for human consumption.

This statute regulates the halal certification of food and beverages, how to obtain certification, and what to do with certification. It also identifies who can act as a halal certifying body and who can act as a halal auditing body.

This fatwa acknowledges that, between June 1999 and November 2000, the company PT. Ajinomoto Indonesia (and PT. Ajinex International) used bacto soytone (which contains pork enzymes) in its MSG (monosodium glutamate) seasoning. It reassures Muslims that consumed the product that, as they were unaware of its haram content at the time of consumption, they should not feel that they have sinned.

This fatwa states that every animal slaughter audit must be recorded in writing and, at the very least, contain the following:

1. an explanation of the slaughter method, process and mechanism, whether it be traditional or modern;
2. an explanation of the slaughter findings, whether those parts of the animal which, according to shari'a, must be cut were or were not cut;
3. if using a stunner, the voltage used (the maximum permissible voltage being 40 volts);
4. the condition of the animal after being stunned, whether the animal is still alive (hayah mustaqirrah); and
5. the slaughterer's knowledge of Islamic law insofar as it applies to the slaughter of animals.

This fatwa acknowledges that there are conflicting ulama opinions as to whether or not worms are fit for consumption. One states consumption of worms is haram (forbidden), while the other states that it is halal provided no inherent danger exists. Cultivation of worms, however, is not contrary to Islamic law. The fatwa also declares that crickets may be used for medicinal and cosmetic purposes, and are fit for consumption or sale provided no inherent danger exists.

This fatwa declares birds' nests to be holy (suci) and halal. In the event, however, that a birds' nest is unclean (najis) it must be cleaned in accordance with shari'a before consumption. The fatwa also permits the cultivation of birds' nests.

This fatwa declares that any beverage containing alcohol is haram (forbidden) according to Islam. It calls on the Indonesian government and several governmental departments to take the necessary steps to rid society of alcohol and its negative influences.

This fatwa approves the Shafi madhab opinion that the consumption of frog meat is not halal. It does, however, permit the cultivation of frogs for other associated benefits.

This fatwa declares that the consumption of rabbit meat is halal.

This fatwa declares that food and beverages containing haram (forbidden) or najis (unclean) ingredients are haram. Moreover, that food and beverages that potentially contain haram/najis ingredients should be avoided, and that the relevant agencies should inspect such food and beverages to determine whether or not they are haram/najis.

This fatwa permits the usage of machines that fell an animal before it is slaughtered. It notes that such a slaughter process increases the amount of blood the animal loses when it is slaughtered, rather than reduces it, meaning that the slaughter process is more fluid and cleaner.

This fatwa states that the genetic modification of flora, fauna, and microbes is permissible (mubah), provided that such modification:

1. is conducted for human benefit;
2. is not hazardous for either human beings or the environment; and
3. does not involve the use of human genes or other human body parts.

Genetically-modified flora is deemed halal and permitted for use, provided that it:

1. is of benefit; and
2. is not hazardous.

Genetically-modified fauna is halal, provided that:

1. the animal is fit for human consumption;
2. it is of benefit; and
3. it is not hazardous.

The use of genetically-modified organisms in food, medicine, and cosmetics is halal, provided that it:

1. is of benefit;
2. is not hazardous; and
3. does not derive from forbidden (haram) sources.