Living Hadith and Custom-Sharia Solidarity in Inter-Tribal Takbiran Keliling in Domo Village, Riau

Yasti, Suci Amalia
Wendry, Novizal
Mutia, Isna
Nurul Hadi, Ahmad

Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif
Vol. 23 No. 2 (2026)

Studies on Eid al-Fitr traditions have predominantly examined takbiran as a public celebration, religious procession, or seasonal expression of communal joy. Little attention has been paid to its role as a mechanism for sustaining customary kinship structures and translating Prophetic traditions into everyday social institutions. This study investigates the inter-tribal takbiran tradition in Domo Village, Kampar, Riau, and explores how it functions as a living-hadith practice that constructs social solidarity through the integration of adat (customary law) and Islamic teachings. Guided by three research questions concerning community meanings, normative hadith references, and the social functions of the ritual, the study employs a qualitative ethnographic design based on participant observation, semi-structured interviews, and documentary analysis. The data were analysed using thematic analysis within the framework of living hadith and interpreted through Durkheim's theory of social solidarity. The findings demonstrate that the ritual consists of three interconnected stages—takobiei ka umah-umah dunsanak suku (house-to-house visitation among clan members), rapek suku (tribal deliberation), and communal food sharing—which transform the prophetic values of brotherhood, reconciliation, charity, and mutual responsibility into enduring social practices. Beyond its religious significance, the tradition strengthens kinship networks, facilitates conflict resolution, reinforces customary norms, preserves genealogical memory, and promotes collective governance within the community. This study contributes to the living-hadith literature by proposing the concept of adat-sharia solidarity, a vernacular model demonstrating how hadith values are institutionalised through indigenous customary structures rather than merely expressed as individual religious observance. The findings further broaden discussions on the interaction between Islam, customary institutions, and social cohesion in contemporary Muslim societies.