EKONOMI TRANSAKSIONAL, RELASI KEKUASAAN ANTARAKTOR DAN TRADISI DISKURSIF SYARIAH DALAM PELAKSANAAN TRADISI TOMPANGAN MASYARAKAT SUMENEP MADURANIM.: 22300015001SuaidiauthorThe tradition of Tompangan in Sumenep has long been understood as a practice of cooperation and social solidarity. However, in contemporary developments, this tradition has given rise to tensions between religious norms, traditional practices, and social realities. The return of donations exceeding the initial nominal value creates a halal-haram ambivalence that is not adequately explained through normative fiqh. On the other hand, Tompangan operates within a social structure that contains relations of power, prestige, and symbolic sanctions, so that community participation is driven by shame, the obligation to maintain dignity, and collective pressure. In this context, Tompangan reflects doxa that reproduces symbolic power. Departing from these issues, this study answers three main questions: (1) how do transactional economy and power relations operate between actors in the practice of the Tompangan tradition in Sumenep, Madura? (2) Why does the practice of the Tompangan tradition persist in Sumenep, Madura?, and (3) What is the perspective of the discursive tradition of sharia in the practice of Tompangan transactions in Sumenep, Madura? This research is a qualitative study using an Islamic legal anthropology approach to understand Tompangan as a socioreligious practice born from community innovation in responding to religious norms and adapting to local Madurese culture. The research analysis combines Pierre Bourdieu's theory of social practice and Talal Asad's concept of discursive tradition to examine power relations, sharia meaning, and negotiations between fiqh norms, religious authority, and community social experiences. Empirical data were obtained through in-depth interviews, participant observation, and field document studies, while normative data were sourced from fiqh literature, religious fatwas, and relevant Islamic legal concepts. Data were analyzed thematically and contextually. This study finds that Tompangan is a transactional economic practice based on reciprocity, not merely a voluntary gift. First, recording, the expectation of return, and value addition transform aid into a social obligation, while power relations among actors are shaped by the unequal distribution of economic, social, cultural, and symbolic capital. Second, the persistence of Tompangan is supported by reciprocity, internalized honor, social obedience, symbolic sanctions, and religious legitimacy. Third, from the perspective of the discursive tradition of sharia, the construction of the Tompangan contract depends on intention, recording, expectation of return, nominal addition, and social pressure. Tompangan can take the form of a grant or ṣadaqah, approach qardh when repayment is obligatory, and become qardh fāsid when the addition is binding and gives rise to mafsadah. The theoretical contribution shows that community economic sustainability is supported by material reciprocity, symbolic obedience, and discursive legitimacy. This conceptual contribution offers a model of living Islamic law through the institutionalization of reciprocity, symbolic power, and discursive negotiations between texts, religious authorities, customs, and society, which form the binding power of law in a contextual, productive, corrective, and sustainable manner.297.267 Islam dan Seni, Islam dan Budaya, Seni Islam, Budaya Islam2026-08-18UIN SUNAN KALIJAGA YOGYAKARTA;PASCASARJANAThesis