THE ACCULTURATION OF ISLAM AND CUSTOMARY LAW: AN EXPERIENCE OF MINANGKABAU, INDONESIA

Islam as an unperceived religion from an essentialist perpective, beause it is transhistorical. The reality shows that the expression of Islam in one particular geographical context is a result of the interplays between Islamic teachings and local culture. This is a qualitative studyon Minangkabau customs and culture, with data collected by reviewing documents, both in the form of books, and articles. In addition, interviews were conducted with a number of Minang figures, and added to the Minang residents experiences. The results showed that the Minangkabau customs and culture had acculturated with Islam since it was introduced to Qudus International Journal of Islamic Studies (QIJIS) Volume 8, Number 1, 2020 DOI : 10.21043/qijis.v8i1.7197


Abstract
Islam as an unperceived religion from an essentialist perpective, beause it is transhistorical. The reality shows that the expression of Islam in one particular geographical context is a result of the interplays between Islamic teachings and local culture. This is a qualitative studyon Minangkabau customs and culture, with data collected by reviewing documents, both in the form of books, and articles. In addition, interviews were conducted with a number of Minang figures, and added to the Minang residents experiences. The results showed that the Minangkabau customs and culture had acculturated with Islam since it was introduced to

A. Introduction
The Minang community is most likely to embrace the teachings of Islam because this religion does not necessarily eradicate deep rooted customs or habits. Therefore, those that do not conflict with Islamic teachings are preserved (as-Suhaili, n.d.), while the contradictory ones such as usury, excessive intake of liquor etc are gradually phased out.
In the mid VII century AD, Islam was introduced in Minangkabau (Hasymi, 1981), and it was discovered that the people had some deeply rooted customs. However, immediately it was embraced, acculturation occured between Islamic shari'a and Minang customs and culture. This is also reflected in the THE ACCULTURATION OF ISLAM AND CUSTOMARY LAW ..... Minangkabau customary philosophy: "Adat basandi Syara' , Syara' basandi kitabullah" (Adat is based on syara' (Islam), Syara' (Islam) based on the Qur'an). "Syara' mangato adat mamakai" (Islam determines the carrying out of adat), as stated in Bai'ah Marapalam, articles 1 and 2. Bai'ah Marapalam or Sumpah Sati Marapalam (The Mighty Marapalam Oath) is an agreement that was reached between two parties, the community and leaders at the Pato Marapalam Hill. This gift consists of 15 articles: 2 opening, 10 content and 3 closing articles (Mangkuto, n.d.).
The initial philosophy before the introduction of Islam in the community was "custom is determined by rules and propriety or moral which is only based on truth" ("Adat basandi alua jo patuik, alua jo patuik basandi bana, bana badiri sandirinyo") However, after the introduction it was adjusted to the teachings of Islam "Adat is based on Islam which is in accordance with the Qur'an" ("Adat basandi Syara' , Syara' basandi Kitabullah") (Harun, n.d.). Therefore, it was evident that customs and Islamic religion complement each other. After the Bukit Marapalam charter, the philosophy "Adat basandi Syara' , Syara' basandi Kitabullah" applies throughout the Minangkabau region till date.
Subsequently, Minang and Islam became interchangeable, meaning that anyone from Minang, certainly practiced this religion, and assuming the individuals were converted, they were no longer referred to as "the Minang".
An incident occurred in the 80s, when one of the residents converted to Kristen, however at the time the individual returned to the community, the kinsmen were unbothered. Although in the evening, an old friend visited and said that the individual's safety was only guaranteed till dawn. Furthermore, an article stated that Rendang is a traditional food which is one of their cultural heritages (Nurmufida et al., 2017).
There is also another article that relates typical Minang foods to degenerative diseases. This article highlights the traditional food that causes degenerative diseases (Lipoeto et al., 2018).  (Hidayati et al., 2018).
In addition, some studies were also carried out on changes in the concept of the area and old age.  (Isman et al., 2017). Besides, a study on the market as an economic center was carried out by Nusyirwan Effedi. Effendi reported that the Market in Minangkabau served as a support for the survival of the indigenous culture (Effendi, 2000).
Nurwani carried out a study on Ilau in Minangkabau culture. The author stated that Ilau culture in Minangkabau serves as an adhesive between individuals and groups (Nurwani, 2016). Still on culture, yet in a wider scope in West Sumatra, Saputra and Busyra made a study on the tradition of "kawin maupah" in Pasaman District (Saputra and Busyro, 2018). Another study, Elda Fauzia carried out another research in accordance with virtual social networks. It stated the virtual identity shared by people from the same ethnicity on Facebook (Fauzia, 2018). Minangkabau at very glance also was also mentioned by Ridhwan on the influence of tasawuf in Nusantara, particularly in South Sulawesi (Ridhwan, 2017).
Based on these studies, there is no detailed research on the acculturation of Islam on the Minangkabau custom. The studies mainly focused on traditional ceremonies, food problems, typical songs as well as other aspects that did not experience the effect of Islam on the Minangkabau customs and culture.
This research is a literature study and it applied a qualitative approach. The primary sources of data are documents such as books, articles, charter or customary Erwati Aziz, Mohammad Dzofir, and Aris Widodo agreements and laws, etc. However, interviews were also carried out on several Minangkabau figures. In addition, the author grew up in the Minangkabau region and is completely aware of the various traditional and cultural ceremonies. In accordance with the analysis provided, the research analysts studied the customs and culture of the people before and after the introduction of Islam. Therefore, the first step involved the collection of data based on Minang customs and culture, which was further analyzed by comparing it with Islamic teachings in order to make the effec of acculturation visible.

B. A Brief Overview of Islam in Minangkabau
The geographical condition of this region was carefully reviewed before a detailed illustration of the introduction of Islam in the community was stated. Minangkabau has a larger indigenous area than the territory of the West Sumatra province.Its tradition in terms of geograpical conditions and boundaries is poetically stated in the Tambo as follows:  (Batuah and St. Tianso, 1989). De Jong as quoted by Amir Syarifuddin stated that the region is geographically viewed in two environments, the Original Minangkabau which consist of three main regions (Luhak Nan Tigo) namely Luhak Tanah Datar, Luhak Agam, and Luhak Lima Puluh Kota and three migrant regions, (1) Rantau Luhak Agam, encompases of the west coast from Pariaman to Air Bangis, Lubuk Sikaping, and Pasaman; (2) Overseas Luhak Limapuluh Kota, which includes Bangkinang, Kampar Kiri Valley, Kampar Kanan, and Rokan; (3) Monitor Luhak Tanah Datar, consist of Kubuang Tigobaleh, Pesisir Barat orPadang, Indera Pura, Kerinci and Muara Labuh. It is therefore evident that presently the larger Minangkabau customary territory of West Sumatra includes part of Jambi and Riau provinces as well as extends to Negeri Sembilan in Malacca (Malaysia). Luhak Tanah Datar is the first developed area and the center of the Minangkabau Kingdom located in Dusun Tuo Lima Kaum, Batusangkar. Irrespective of the fact that Luhak Nan Tigo has been in existence, it was only discovered after the "Tribe" was formed by breaking stones into three parts, and placing them together in Tuo Hamlet. This simply implies that even though they were separated into three luhak, they were still bound together (Batuah and St. Tianso, 1989;Manan and St. Mahmoud, 1987).
Islam was first introduced in the Indonesian archipelago by Arab traders through the trade channels in Aceh because it is a coastal area. This was due to the fact that the transport route at that time was only by water.
According to historical seminar, in 1963, The Entry of Islam in Indonesia (Nusantara) occurred in Medan, in 1978, it was introduced in Aceh, and it came to a halt in 1980 after it was introduced in the archipelago from Arabia in the first and Erwati Aziz, Mohammad Dzofir, and Aris Widodo seventh centuries AD of Hijri (Hasymi, 1981). This shows that Islam was introduced in the Indonesian territory during the era of Bani Umaiyya (approximately 14 centuries ago).
Islam was spread throughword of mouth from Aceh to other parts of the country including Minang, although there is no definite historical information concerning when it was introduced in the region. However, according to the results from the seminar, it was presumed that the religion was embraced by the Minangkabau community not long after its introduction in Aceh. This is due to the fact that the region was not far from Aceh and it was also a transit area for traders because it was located on the coast. Therefore, it is logical to assume that its customs had been influenced by Islam since the first century of Hijri. According to the notes of Ph. Brans, quoted from the Alexandria Library, the Greeks that controlled Egypt had trade relations with pepper producers and Kampher, Central Sumatra (Minangkabau). In fact, it was reported that the, Minangkabau inhabitants learnt to farm, mine gold and other activities from them. They were also governed by the Greece government (Mangkuto, n.d.). During that period Islam was spread both privately and individually by the traders in Minangkabau as well as to close relatives. Therefore, it is evident that its spread was gradual.
It developed rapidly among the Minangkabau people because they studied directly from Aceh traders namely Burhanuddin from Ulakan, Pariaman. Consequently, when they returned to their native country, Ulakan, Burhanuddin was offered a nickname of honor Syaikh Burhanuddin Ulakan because they actively continued to spread Islam by establishing a place for its study (Yunus, 1979).
Besides that Islam also entered the Malacca region through the east coast of darek (this area is far from the coast). This was possible because Malacca is situated in the territorial boundary of Minangkabau (Syarifuddin, 1982). These three pathways, led to the development of Islam in the Minangkabau region.
Furthermore, this religion united or acculturated their customs and culture as well as inspired the lives of the people at that time.

C. Customary Law in Minangkabau
Etymologically the term "adat" is derived from Sanskrit, "a" means "no", and "datu" means objects or material. Therefore, "adat" literally means "no material". It is understood that "adat" is "a teaching or practice that is not based on objects or materials". This term is also derived from Arabic which implies a tendencythat applies in the social rules of the community aimed to realize excellence. These rules is the main subject of the Minangkabau custom. "Adat"in Minang language was referred Erwati Aziz, Mohammad Dzofir, and Aris Widodo to as "limbago kato" which is a social procedure arranged in the form of "kato-kato" (word). "Kato" means sentenceswith broad and profound meanings (Batuah and St. Tianso, 1989).
Therefore the Minangkabau custom is a habit that has been applied in reality from time immemorial both individually, as families, and it has merited the nation.
It was further concluded that the their custom is a teaching formulated in short expressions with profound meanings derived from good habits that needs to be obeyed and practiced by the people. This is slightly different from the studied carried out by Hanafiah entitiled Adat Minangkabau as quoted by Djaruddin reported that adat is a moral code of conduct in the association, and an order in various events.
Meanwhile, Nasrun stated a more comprehensive definition, its life's view with objective and appropriate provisions that encompases the value of education, based on careful consideration (Batuah & St. Tianso, 1989). However it is reported that these customs are rules or teachings that govern the citizens, relations with the universe, fellow humans and their God.
Adat Minangkabau consists of four categories, the First, is adat nan sabana adat (conventional customs), which implies the universal nature of God's rules, referred to as natural laws (Sunnatullah) or the eternal and it is not affected by time and place. According to Minang's philisophy "Indak lapuak dek hujan, indak lakang dek paneh" (Not damaged by the rain that befalls and the heat that whacks) such as burning fire, soaking rain etc. Furthemore, after the introduction of this religion in Minangkabau, the customary interpretation of adat nan sabana was adjusted to the teachings of Islam without eliminating the traditional norms that had been handed down from generation to generation, the philosophy was in accordance with two principles, first is the adat nan kawi, a rule based on real and lasting natural laws. The second is based on the norms of Islamic teachings, namely laws or regulations relating to the Qur'an and Sunnah (Batuah and St. Tianso, 1989). According to the Tambo Adat Minangkabau, article 14 stated that this provisions are taken from both sources of islamic teachings (adat nan sabana adat).
Second, adat nan diadatkan (custom that is determined based on mutual agreement) is a rule relating to consensus.
The stipulation of such rules is confirmed during a traditional ceremony known as "baralek gadang" (great event) which is marked by the killing of a buffalo (chapter 15). This rule of customary law is compiled in the book Undang-undang Nan Duo Puluah (The Twenty Laws), which consists of two parts.
The first section contains eight laws (Undang-undang Nan Salapan) relating to crime as stated in the following expression: Tikam bunuah padang badarah. Sia baka sabatang suluah.
The second part consists ofthe twelve laws (Undangundang Nan Duo Baleh) which is divided into two. The first contains six laws relating to the presumption of a crime committed based on mere feelings without the support of strong evidences and valid facts. The second section comprises of six laws that reviews accusations or allegations based on strong evidence. The first six are called qarinah law (indication) which means the proof is only based on suspicion.
On the contrary, the second six laws are called bayinah law (proof) which means strong evidences such as witnesses and information.
Third, adat nan taradatkan (custom that has become a habit in an area) is the traditional customs which are different other regions. This rules was formulated by the tribal chief of the area (chapter 23) as stated in the customary philosophy "lain padang lain belalangnya,lain lubuk lain ikannya". Fourth, adat istiadat meaning custom that is practiced to realize good. These four categories differs due to the varying sources and extent of usage. The highest is adat nan sabana adat while the least is adat istiadat. Conversely when these customs are applied, they need not conflict with a lesser adat, for example, adat istiadat need not conflict with adat nan taradatkan, adat nan diadatkan dan adat nan sabana adat. Therefore, the application of a customary rule need not be arbitrary, however, it is expected to follow the path that was outlined and need not contradict each other, particular the higher rules.

D. Acculturation of Islam with Minangkabau Culture
The inception of a new civilization in a place, leads to the process of acculturation or mixing between the cultures, which is sometimes in the form of syncretism. The harmonization and balancing between the two civilizations, can also be in the form of synthetism that takes the form of a unified entity, or rejection.
When Islam was introduced to the Minangkabau people, some Islamic teachings were already practiced by the people because they were in line with there existing customs. According to Muchtar Naim (1996), the similarity between Islam and Minangkabau adat takes the synthetism form, and adapts to the teachings. Naim further said that this happened because the Minangkabau custom before the introduction of Islam was a custom that practically did not know cosmology-occultism. Pre-Islamic customs are solely ethical and aesthetic (Mahasin, 1996). Meanwhile, Amir MS in Polemik Kebudayaan Minangkabau, stated that the mixing is in the form of syncretism in which the customs and teachings of Islam are mixed together to form a new civilization.
Erwati Aziz, Mohammad Dzofir, and Aris Widodo These two opinions, shows that Muchtar Naim's analysis are closely in line with the reality, where Islam is defined as the highest level of adat nan sabana adat which is based on revelation (Qur'an and Sunnah). Before the inception of Islam the community's customary philosophy reads "Adat basandi alua jo patuik, Alua jo patuik basandi bana, bana berdiri sendirinya", which means that Adat is based on the flow and decent,which are furthermore based on the standalone truth. This was further modified to Adat basandi Syara', Syara' basandi Kitabullah, which means that Adat is based on Islamic law in accordance with the Book of Allah (Qur'an). However, before the introduction of Islam came the source of adat was not the revelation "alam takambang jadi guru".
In the ABS-SBK concept, it is explicitly stated that the foundation of Minangkabau custom is Islam or syara'. This is also the basic concept that animates the entire customs and philosophy applied in regulating family and the Minang community life.

Alam Takambang Jadi Guru (Nature is the Teacher)
Alam takambang jadi guru is a Minangkabau customary philosophy which is illustrated in the following expression:
In the above expression it is clear that the Minangkabau custom was built based on the surrounding natural phenomena. Therefore, these words or expressions describe the situations and conditions contained in nature such as the rhyme structure, from sampiran to contents, which are used to describe the living conditions and situations in the ecological, sociological and anthropological environments. According to Adat Minang, humans learn by paying attention to that nature in order to acquire knowledge and experience. This is seen in a proverb: "Gabak di hulu tando ka hujan; cewang di langit tando ka paneh" which means that when the sky is cloudy, it indicates possible rainfall and when it is bright, there is a possibility of heat occuring. The people are motivated to learn until complete as revealed in the proverb that reads: In these verses God explicitly instructs humans to think of the universe in order to obtain signals and knowledge. In Q.S. al-Baqarah [2]: 164, for example, God stated that the phenomena that exist in this nature start from its creation, the change of day and night, the ship that sails on the sea, as well as the rain that falls from the sky which waters the earth and grow its plants. Therefore, it is appropriate for the Minangkabau customary philosophy to make the universe a teacher.

Manners and Morals
Customary Minang is associated with the daily character and behavior of people such as moral while communicating with, parents, older people and others. It is also associated with eating, drinking, speaking, and defecating habits.
Morals associated with eating and drinking, probibits eating in a hurry, and being greedy, as stated in the following expression:

Makan sasuok duo suok, cukuik katigo kanyang (Eat as little as possible)
Jaan makan sakulek ilang, jaan minum saraguak habih, minumsaraguak pueh (Don't eat or drink greedily). This is in accordance with the recommendation of the Prophet in the eating and drinking manner. As illustrated in the Prophets behavior, of eating and stopping before full. In the Qur'an there is also an excessive prohibition excessive eating as stated in Q.S. al-An'am [6]: 141.
In a hadith the Prophet forbade eating and drinking excessively by providing comparison between Muslims and infidels. According to the Prophet, believers ate and drank with one intestine (a little) while pagans ate used seven. This Hadith was conveyed by the Prophet during a visit by an infidel that drank seven glasses of wine.
Another example in morality is shame as stated in the following pantun expression: This shows how important shame is, in accordance with the Islamic teachings seen in the traditions of the Prophet which is explained as part of faith. On another occasion the Prophet also explained its importance, because when people loss shame, they tend to do whatever they please without remorse.
In this context, the Minangkabau custom describes shame infourroad categories, namely: flat, climbing, downhill, and sloping. The four ways that are likened to it are describing manners of communicating in the community, namely: (a) talking with peers called "flat road", meaning that the way of talking does not need to be excessive, rather it is ordinary (flat), with the use of normal peer language, and always maintaining the dignity of the person invited to speak; (b) talk to an older person (boss) called "walk up", with respect and care while choosing words, without underestimating or insulting people invited to speak; (c) the third communication pattern is "downhill," which is commonly used to communicate with "subordinates" or those whose social strata are below the speaker such as parents to their children, leaders to subordinates, etc. In this context, although they always maintain communicative dignity, they don't need to be too proud, and need to talk without the need for a lot of "small talk" or twit; (d) the fourth communication pattern is jalan melereng. This is not carried out by using the direct model ie to the point or interlocutor, rather by indirect means such as allusions, or parables. This pattern is commonly used to speak to brother-in-law, besan, father-in-law, son-in-law, using four different lines of communication such as intonations and styles, always paying attention, polite, gentle, tolerant, etc. In this context Islam also teaches similar features in a more detailed and structured manner. Some of the above mentioned features are courtesy and moral manners that apply to the Minangkabau people according to the rules of customs received from their ancestors.

Fashion
The models and forms of clothing in Minangkabau vary, in accordance with the prince's clothes of (traditional leader), security guards (hulubalang), wedding dresses, daily wear, etc. In addition there are also clothes for parties according to the age level and position of someone in the community and in line with the category. All fashion models need to meet the main standard of covering the body properly as taught by Islam. Minang women wear baju kurung (long clothes) equipped with sarong or songket and plus headgear, which is also developed according to conditions. Furthermore, bride fashion models, are not the same as everyday clothes, while married women's clothing differs from the unmarried which is usually w in the form of kurung, equipped with sarongs and head covering scarves. The married ones use short kebaya models such as in Java and long kebaya like in Betawi. This is intended in addition to covering genitals as well as to maintain the dignity of those that are still virgins. In addition, women's clothing for parties is formed from rukuh/mukenah (talakuang) with the aim that when it is time for prayer they can easily remove it from the head. In Islam, covering aurat is a religious obligation that need to be practiced by every adherent in order to maintain the community's dignity. For example, Q.S. an-Nur [24]: 31 and Q.S. al-Ahzab [33]: 59explains that a Muslim and Muslimah need to desist from looking at things that are not good, maintain their honor and not show their jewelry (aurat) except those that are commonly seen on the face and palm. In this context the Messenger of Allah provided more detail assoiated with the aurat of a woman besides the face and palm. This hadith was conveyed by the Prophet to Asma bint Abu Bakr during a visit in clothes which showed her aurat.This means that women need to cover their bodies in full, except face and palms.
Therefore, to realize this dress code in West Sumatra (Ranah Minang) the baju kurung with long skirts and veil, which is a Muslim clothing was introduced to all students in ranging from kindergarten to high school few decades ago.
The Minang traditional attire is in line with the teachings of dressing in Islam, with a different model, and similar principle aimed at providing priority to closing genitalia.

Pusako (Inheritance)
The Minangkabau realm, comprises of the High and the Low Heritages. Pusaka Tinggi is a treasure obtained from the mother's path (matrilinear), while the Low Heritage property is from business and inherited by relatives such as a child, parent, etc. (Meuraxa, n.d.).
The meeting amongurang ampek jinihwith four types of people consists of pengulu (adat holders), malin (ulama), manti (scholars), and dubalang (young generation), was carried out in 1952 at Bukittinggi. Furthermore, the Customary Law Seminar in 1968 which was carried out in Padang was attended by community leaders and clever intellectuals from various fields. It determined that Pusaka Tinggi managed its inheritance and Low Heritage according to customary and Islamic laws, respectively (Syarifuddin, 1982). This division of inheritance is deliberately distinguished between High and Low Heritage, therefore, there is no difficulty in solving it assuming there is a dispute in the community regarding management and ownership. Therefore, the Low Heritage property is divided according to Islamic inheritance law which is the result of the business of the deceased, such as parents, siblings, etc. Meanwhile the High Heritage assets are regulated according to the applied customary provisions because it is categorized as its property and collectively belongs to the family (trah) of each individual. From this Pusaka Tinggi, the benefits is acquired for generations by the people, and cannot be sold, except for the common interest. Its use is governed by customary rules, and the leader (chieftain) is not at liberty of using it without prper consultations. These assets are only used for mutual interests and are urgency (emergency) such as:  (Syarifuddin, 1982).
Management of inheritance are regulated based on customs rules and some are according to Islamic teachings such as the Low Heritage assets.Therefore, such arrangements feel very appropriate and conducive, especially for the Minangkanbau people because their assets of the High Heritage are positioned as waqf property from the results of their efforts and a collective legacy of ancestors that has been accepted for generations through the maternal lineage (matrilineal).
It is impossible to position the Low Heritage assets, as a waqf property due to its unclear inheritage. For this reason, the regulation is based on Islamic teachings according to the principles built by adat namely ABS-SBK. In this context the Qur'an emphasizes in Q.S. an-Nisa'[4]: 11-12 that the distribution of inheritance is carried out after the debts which leads to payment. In Q.S. an-Nisa'[4]: 8 Allah also instructed humans to provide part of the property to the close relatives of the present, orphans and the poor before the assets are distributed. From these verses it is clear that before the inheritance is divided in accordance with the applicable provisions, the rights of others need to be issued, irrespective of the wills, accounts payable or other rights. Therefore, Islam stipulates that a dead man's property is divided, without rights to anyone. Therefore, the rules for the division of inheritance applied in the Minangkabau custom are in line with Islam.

a. Colloquy Principle
In Minangkabau custom the principle of deliberation is highly upheld as shown in the following customary saying: Bulek kato dek mupakaik (Unite opinions with consensus) Bulek aia dek pambuluah (Like water converging in a channel) Elok diambiak jo mupakaik (Good decisions are taken unanimously) Buruak dibuang jo paretongan (Something bad is discarded with careful consideration) Bulek lah buliah diguliangkan, picak lah buliah dilayangkan (the plan is implemented upon agreement in accordance with the plan)

Rato balantai papan, licin badindiang camin (Do your best while seeking for betterment)
Elok kato dalam mupakaik (Good decisions are taken in agreement). Therefore, it is concluded that among the characteristics of Minang children is clever in reading the Qur'an. With a lively Khatam ceremony, they are motivated to learn the Qur'an more diligently, therefore, it is not difficult to move them. This was also triggered by tradition, where before carrying out the marriage contract the two bride candidates were required to read the Qur'an according to the request of the Wali Hakim (Pengulu).

c. Parents Responsibility
In the matrialchat system which is applied in the Minangkabau custom the father does not take responsibility Erwati Aziz, Mohammad Dzofir, and Aris Widodo for the child rather the the mamak, as the brother on the mother's side does. Household and family financing is taken from the results of high inheritance. This culture has taken root in the lives of Minang people before the arrival of Islam.
The adage stated that a father (men) has full responsibility for his children, nephew and village. However, the responsibility for his children is greater than those of his nephew. This is seen in the saying aboves anak dipangku (carried) while a nephew dibimbiang (guided). Therefore, in this case a man also has good social responsibility towards close relatives such as nephew, or neighbors. This is also a recommendation in Islam as affirmed by Allah for people to do good to their relatives after dedicating themselves to the parents. It is also affirmed by the Qur'an that people tend to provide alms to close relatives (Q.S. al-Baqarah However, only seven aspects of Minangkabau customs are described and this is used as evidence of Islamic influence in the Minangkabau tradition. These seven aspects are categorized into three. The first, are those that existed before the inception of Islam and in accordance with the teachings such as consensus and deliberation that existed since the ancestors of the Minang people, which have been passed on from the ancestors. This is similar to the Minang philosophy, which is popular as follows "alam takambang jadikan guru". This philosophy has been valid since Datuk Perpatih Nan Sabatang and Datuk Katumanggungan. It is also similar to the shameful nature rooted in the Minang community. Secondly, the customary rules that are adapted to Islamic teachings after its inception are inheritance problems and kinship systems or parental responsibilities. Thirdly, the rules that are enforced after Islam are similar to the Khataman Qur'an ceremony.
In addition to the customary issues, the influence of Islam in the Minang proverbs and rhymes contain Islamic teachings such as the birth of Prophet Muhammad, etc. Similarly, ordinary rhymes such as advice to children, and love are also influenced by Islam as shown in the following example: 1. Proverbs: "Rajo adia rajo disambah, rajo lalim rajo disanggah" (The just king is worshiped (respected), while the unjust is denied/not obeyed).

Taat ibadah kapado Allah (Be obedient in worship)
Iman di dado jan barubah (Have faith in your heart and don't change).
Sumbahyang sayang jan baranti (My dear child, pray not to leave)

Dari mulo iduik sampai mati (From birth to death)
Di akhiraik ayah mananti (In the afterlife dad is waiting for you) Di padang mahsyar di pangkal titi (In the Mahsyar field at the Shiratal Mustaqim bridge gate).

Mahadok kabaruah juo (Also facing towards the valley)
Lah izin dari Allah (God has been permitted) Lah rela dari Nabi (Blessed by the Prophet) Baa adiak batangguah juo (Why don't you respond to my love).
The strings of words used in the proverb above are clearly Islamic teachings such as the word "fair" and "wrong" which comes from the language of Islam or the Qur'an. Similarly, these rhymes contain high Islamic values, even though the pantun, uses Islamic languages despite not utilizing the languages.
The description shows that the influence of Islam is strong in the Minangkabau custom, and dominant as the foundation of the traditional building. In the fourth level of adat, it is clear that the teachings of Islam are placed at the foundation. The Minang customary rules are not allowed to deviate, or contradict Islamic teachings. Therefore, it is not strange for Minangkabau culture to accept Islam as a spiritual foundation, as stated by Usman Pelly (Mahasin, 1996). The reception theory developed by the invaders which stated that a new Islamic law is applied, accepted and enforced by customary (Syarifuddin, 1982). This is statedas follows "Syara' mangato adat mamakai" interpreted according to the reception theory of syara' (Islam) is passed through a traditional institution. This means that before the inception of syara' (Islam), adat was already used as a traditional philosophy and the principle of mupakat as described above, which already existed before Islam came to Minangkabau.
Base on those principles, the Minang people adhere nce to non Islamic religion or murtad was not identified. Therefore, assuming the issue occurred, there is a possibility of throwing it aw ay from the Minang custom and entire comunities. Although there is li fe in the middle of community, they do not care as stated in Minang proverb, "Dibuang sepanjang adat." This strong sanction of law really effected to prevant the Minang people to do somethings out of the teachings of Minang custom. Therefore, it was difficult to determine the Minang, because peo ple were encouraged to carry out activities contradicting the custom. In reality this model of law sanction is very effective to prevant the Minang peoples from criminal activities.

E. Conclusion
Minangkabau adat has undergone a process of mixing with Islamic teachingswith the acculturation process in the form of Synthetism. This means that it is the custom and culture of Minang that adapts the teachings of Islam. This mixing is carried out in three categories, with the first not in accordance with Islamic teachings. In the second, the custom and culture that are in line with Islam are preserved, while the third emerges a new coal culture to exclude Islam. This research analyzes the Minang customs and culture associated with Islam. Further studies need to be carried out by looking at the influence of Islam on specific customs and culture such as the problem of clothing, traditional ceremonies, etc.