TY  - THES
N1  - Prof. Dr. Ali Sodiqin, M.Ag. dan Prof. Dr. Abdur Rozaki, S.Ag., M.Si.
ID  - digilib78510
UR  - https://digilib.uin-suka.ac.id/id/eprint/78510/
A1  - Suaidi, NIM.: 22300015001
Y1  - 2026/08/18/
N2  - The 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 ?adaqah,
approach qardh when repayment is obligatory, and become qardh
f?sid 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.
PB  - UIN SUNAN KALIJAGA YOGYAKARTA
KW  - Ekonomi Transaksional
KW  -  Tradisi Tompangan
KW  -  Relasi
Kekuasaan
KW  -  Tradisi Diskursif Syariah
M1  - doctoral
TI  - EKONOMI TRANSAKSIONAL, RELASI KEKUASAAN ANTARAKTOR DAN TRADISI DISKURSIF SYARIAH DALAM PELAKSANAAN TRADISI TOMPANGAN MASYARAKAT SUMENEP MADURA
AV  - restricted
EP  - 442
ER  -