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.

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 South Tapanuli community adopts a patrilineal kinship system so that women do not get inheritance, even if there is acquisition of property, women receive it not in their capacity as heirs but in the form of holong ni ate as confirmed in the Supreme Court Jurisprudence number 506K / Sip / 1968 dated January 22, 1969 However, on the other hand the Tapsel community underwent a process of Islamization that was quite deep, so that the customary law of South Tapanuli was also influenced by positive law including Jurisprudence which gave heir to girls later issued by the Supreme Court number 528K / Sip / 1972 dated 17 January 1973. This rule makes the practice of distributing the assets of Tapsel's community inheritance also shifts no longer according to the full provisions of adat law.This paper focuses on answering the factors that cause the shift in Batak customary inheritance in Tapsel, how the form of Batak adat inheritance shifts in Tapsel, and how the role of Islamic law in the shifting Batak customary inheritance in Tapsel. To answer this, use descriptive-analytical field research using data collection techniques in the form of observations and interviews with traditional leaders, religious leaders, judges and the community who carry out the distribution of inheritance.From this search, the authors found that the practice of inheritance in Tapsel society has shifted from adat inheritance caused by two factors, namely, First, the factor of Islamic law because Tapsel people have understood Islam well and run it in various fields of life including in the distribution of inheritance. Given that there are dozens of Islamic education institutions in Tapsel according to the author has given a pretty good understanding of Islamic law. So in general it can be said, that this change is a consequence of the Islamization process experienced by the Tapsel people. Second, is the factor of higher power or positive law because until now the community still believes that only the Religious Courts as a place to solve the problem of inheritance to obtain legal certainty.The shift to adat inheritance occurs in several patterns. The first pattern is a total change from customary form to division according to faraid, this pattern occurs in areas that are fairly Islamic, namely the Mandailing Natal region, although of course there are some people who divide in a way that is not consistent in carrying out Islamic law. The second pattern is to carry out adat law, namely in communities that are relatively strict with adat, namely in the Padang Lawas and Sipirok regions, in this area many cases seem to have carried out faraid formally but the substance still reflects the spirit of adat law. The third pattern, namely the way of division which is a combination of Islamic law and customary law, which is a fairly moderate community in the Angkola region.Islamic law has contributed by shifting the implementation of customary law to Islamic law. People who according to customary law do not receive inheritance become heirs who receive a certain portion. At first the mother did not count as an heir, then given a part 1/3 or 1/6. Istdri initially did not get any portion of the inheritance then received 1/4 or 1/8. Girls initially only have the status of olong ate, then receive a relatively large portion, which is 1/2 or 2/3.

Indonesia with the majority of muslim population in the world should be able to be the center of halal industry in the world. Halal industry has a great potential to increase GDP in Indonesia. That is why muslim consumers themselves should be part of contributing to the halal industry. Basically, there are 8 sectors studied : food sector, finance sector, travel sector, clothing sector, media / recreation sector, pharmaceutical sector, cosmetics sector and medical care sector. In fact, the awareness of muslim society in Indonesia on halal product is still relatively low. That is why this study is important to conduct. This study used descriptive qualitative approach, with unrestricted sample where respondents can fill out questionnaires online during the period of questionnaire distribution with unlimited number of respondents. Of the 150 respondents who filled the questionnaires, only 136 who filled in completely, while the other 14 were incomplete so they were not used. Based on the analysis result, it is known that in the 8 sectors studied, there are external factors that influence the decision to purchase or use halal products, they are : demography, subculture, social class, values, family life cycle, and culture. While the internal factors influenced the decision to purchase or use halal products are : emotion, memory (in food and beverage sector); motive, emotion, and personality (in travel sector); motive, personality, emotion, and memory (in financial sector, clothing sector, cosmetic sector, and medical care sector). Meanwhile, all respondents stated that the decision to purchase or use halal products for 8 sectors were based on the needs and ease of finding them around the respondents. Keywords: Halal product; halal industry; Muslim consumer

Customary practice in Minangkabau is based on sharia, and sharia is based on the Qur’an (as provisioned in the proverb Adat Bersandi Syarak, Syarak Bersandi Kitabullah-ABS/SBK). As a customary practice, is merantau in the Minangkabau tradition based on sharia? This article explains the relationship between custom and sharia in Minangkabau’s merantautradition. This study is a qualitative research with in-depth interview data collection techniques and literature study. In-depth interviews were conducted with four distinct individuals representing customary figures and religious figures of West Sumatra. The study found that merantau in the Minangkabau tradition emerged out of the matrilineal customary system that has been in place long before Islam was introduced to the Minangkabau community. As a custom, several aspects of merantau in the Minang culture contradict Islamic sharia. This indicates that the relationship between custom and sharia is not hierarchical as stipulated in the ABS/SBK model. The study results may have implications on new relations between customary law, sharia, culture, and religion.