The concept of Islam Nusantara, which is defined as Islam that accommodates the customs and culture of the (Indonesian) Archipelago, has been rejected by the West Sumatera branch of Indonesian Ulema Council (MUI). Meanwhile, other groups in West Sumatera support the Islam Nusantara concept. This article explains the pros and cons of Islam Nusantara among religious leaders in West Sumatera in the context of social media activities. Ulemas rejected Islam Nusantara in West Sumatera based on the perspective that Islam as a religion has reached peak perfection, adding the word Nusantara is, thus, unnecessary. Other religious leaders in West Sumatera have embraced Islam Nusantara based on the view that in terms of customs in Minangkabau, the principle of Adaik Bersandi Syarak, Syarak Bersandi Kitabullah is followed. This is a field study employing the qualitative method of approach. Data were obtained via in-depth interviews with four West Sumatran religious figures (ulemas) and subsequently analyzed in an interpretative and descriptive manner. The findings in this study show that the ulemas’ rejection of Islam Nusantara via Facebook indicates a shift in the definition of ulemas as religious leaders to that of opinion makers. This is a new finding that has never been studied before as it places the pros and cons of Islam Nusantara within the context of virtual culture. Consequently, this study has implications on the definition of ulemas as religious leaders overlapping with their part as opinion makers and opinion leaders in the current era of new media.Gagasan Islam Nusantara sebagai Islam yang mengakomodir adat dan budaya Nusantara ditolak kehadirannya oleh Majelis Ulama Indonesia wilayah Sumatera Barat. Sementara itu terdapat kelompok lain yang mendukung gagasan Islam Nusantara di Sumatera Barat. Artikel ini menjelaskan pro dan kontra di antara pemuka agama tentang Islam Nusantara di Sumatera Barat dalam konteks aktivitas di media sosial. Islam Nusantara di tolak oleh Ulama di Sumatera Barat didasari oleh pandangan umum bahwa Islam sebagai agama telah mencapai sempurna, sehingga tidak diperlukan penambahan kata Nusantara. Sedangkan pemuka agama lainnya menerima Islam Nusantara di Sumatera Barat karena didasari oleh pandangan umum bahwa adat di Minangkabau Sumatera Barat berpegang pada prinsip Adaik Bersandi Syarak, Syarak Bersandi Kitabullah. Data penelitian dikumpulkan melalui wawancara mendalam terhadap empat pemuka agama (ulama) di Sumatera Barat. Temuan penelitian ini menunjukkan bahwa aktivitas ulama yang menolak Islam Nusantara melalui facebook menggambarkan pergeseran makna Ulama dari religius leader ke opinion maker. Namun pergeseran tersebut justru mengokohkan ulama sebagai pemilik otoritas keagamaan. Temuan ini dapat berimplikasi pada terminologi ulama sebagai religius leader pada era media baru akan berhimpitan dengan terminologi opinion maker dan opinion leader sebagai terminologi baru pada era media baru.

Abstract

The article discusses the perspectives of Minangkabau ulemas in West Sumatra concerning the ruling for husbands incapable of providing a living for their wife as a result of the COVID-19 pandemic. In West Sumatra, some husbands were unable to provide sustenance to their wife because they were dismissed from their employment due to the COVID-19 pandemic. The study findings are highly specific as Minangkabau customs and culture are grounded on a matrilineal system, yet they remain to be based on Islamic sharia. The research data were acquired by in-depth interviews with three influential ulemas in West Sumatra and a prominent customary figure who is the Chair of the Minangkabau Adat Council. The study found that according to the Minangkabau customary and cultural perspective, husbands are duty-bound to earn a living outside their home while their wife remains at home. Such spousal relationship has an impact on the wife’s acceptance of the husband who became jobless since they were dismissed on account of the pandemic. A condition wherein wives can accept being married to a husband incapable of providing a living on account of the COVID-19 outbreak does not become a legal issue. Accordingly, the study will have implications on the formation of new categories concerning the husband’s obligation to provide sustenance to his wife during a state of emergency.

The difference in qiblah direction found among the congregation of the Nagari Suayan Mosque in Lima Puluh Kota Regency of West Sumatera began as there was an initiative to remeasure the qiblah direction by a caretaker and imam of the mosque. The difference had turned into a conflict between the Straight Qiblah congregation and the Skewed Qiblah congregation due to the lack of communication and dissemination regarding the change in qiblah direction. While in fact, facing the direction of qiblah during salat is a belief that both groups distinctly hold. This article explains the various contexts that underlie the difference and the idea of intragroup tolerance, which is the most significant finding in this study. Intragroup tolerance in practicing religion refers to the ability or willingness to tolerate differences in the rituals/practices found among varying congregations of the same religion. The research indicates that tolerating differences is part of a journey toward peace between two differing parties, and it may have implication on developing the definition of tolerance.