AGHI GHAYO ONAM : RELIGIOUS AND COSTUMERY TRADITION BY MALAY KAMPAR PEOPLE IN ISLAMIC PERSPECTIVE

The festival of Aghi Ghayo Onam (The Sixth Feast Day) is celebrated extensively in Kampar, even more so than Idul Fitri on the first day of Shawwal. This sixth-day celebration has become a customary tradition passed down through generations and regularly practised by the people of Kampar Regency. Previous research lacks a detailed examination of the religious customs and attire of the Malay Kampar Riau community from an Islamic viewpoint. This present study seeks to examine these traditions through an Islamic lens. The research methodology employed was qualitative, with observation of cultural events and practices, and analysis of relevant literature as primary data collection and the support data will involve unstructured interviews with community members. The findings of the study reveal that the Malay Kampar people's Aghi Ghayo Onam tradition is deeply intertwined with their cultural practices. Islamic teachings inform their daily lives, including their clothing, food, and social interactions in the tradition. The community also places great importance on maintaining its cultural identity through its traditional food, which is characterized by vibrant colours, intricate patterns, and the spices of the authentic local food. The study concludes that an understanding of these traditions is essential for promoting interfaith dialogue and cultural understanding in a diverse society.


INTRODUCTION
On the occasion of Eid al-Fitr, Indonesians observe the holiday with diverse customs and practices.One such tradition that has endured across generations and remains preserved in present times is the Aghi Ghayo Onam Festival in Kampar District, Riau Province.To welcome the feasting period of Aghi Ghayo Onam or Six Day Eid, there is a custom of connecting with family, friends, and acquaintances.This activity is usually carried out on the sixth day after the first Eid (Darussamin et al 2020).Before celebrating the sixth day of Eid, some people in Bangkinang observe the Shawwal sunnah fasting for six consecutive days after Ramadan.
This Sixth Day begins with a grave pilgrimage, that's why it is also called Aghi Ghayo Zorah/ Onam or Pilgrimage Day.Almost every hamlet or village in Bangkinang has done this for generations, by making pilgrimages in groups of up to hundreds of people.This tradition was put on hold during the COVID-19 pandemic, but this year it is being reinstated.Several areas held it on Saturday, 29 th of April 2023, including Muara Uwai Village, Bangkinang, and Kampar Regency, which the Governor of Riau also attended.At the same time, some other regions are holding it on Sunday, 30 th of April 2023.This celebration is also known as Hari Rayo Anam in Kuantan Singing Regency or Aghi Ghayo Zorah in Siak Regency.In this celebration, the local community will make a pilgrimage to the graves as a form of respect for their ancestors and those who have died.Even so, celebrations or traditions related to Islam (Bambach 2009;Abrahamov 2019) must be studied from the point of view of Islamic teachings or an Islamic perspective (Anfa 2022;Syamsuardi et al. 2022).Muslims strive to increase their devotion to Allah through fasting (Rohman 2023), prayer and acts of charity (Kulaçatan & Behr 2018;Hayadin et al. 2019).It is a time to reflect on the lessons learned during the month of Ramadan, to renew one's commitment to living a righteous life, and to seek forgiveness for any committed sins (Thoriquttyas & Hanun 2020;Widayanti 2020).

Like the Aghi Ghayo Onam tradition in
Kampar, sharing food is a key part of Eid al-Fitr.
Muslims make special foods and desserts for Eid al-Fitr and share them with their families, friends and neighbours.This act of sharing and kindness is a way to show thanks for Allah's blessings.It also helps bring the Muslim community together.
Even so, many aspects must be reviewed in a tradition concerned with Islamic teachings, so that individuals who carry out these traditions do not violate Islamic law (Rianti et al. 2018).
Research by Fikri et al. (2021) explains the tradition of visiting graves carried out by the Malay Jambi community on the sixth day of Eid al-Fitr, this is considered to be able to respect the ancestors and family members who have died.
Meanwhile, research by Fitriani (2023) explains the tradition of welcoming Shawwal in Javanese society, especially Semarang.In addition, Artina (2022) explain the tradition of fasting six which is carried out a week after Eid al-Fitr, at the same time this tradition is a tradition that originates from Java but is carried out by the Muslim community of Gorontalo.
This study discusses the Islamic tradition with the value of education in children.This tradition is considered to have benefits such as being able to meet family and have fun together (Aisyah et al. 2020)

Conceptual Framework
This approach underlines the significance of comprehending how power dynamics, like those found in race, gender, class, and sexuality, form cultural creation and intake.Cultural

Cultural Studies
Cultural studies is an interdisciplinary field of study that focuses on the complex relationships between cultures (Sihombing 2022), power, and society (Lattu 2019).This field emerged in the late 1950s and early 1960s as a response to the limitations of traditional academic disciplines (Afandi et al. 2023), which were seen as unable to fully address the cultural and social changes that were taking place at the time (Kellner 2016;Oktavio & Lis Indrianto 2019).Cultural studies aim to analyze and critique how power relations are embedded in cultural practices (Faizin & Basid 2023), representations, and institutions (Utami et al. 2022), and how these relations shape the production and consumption of culture (Maftukha 2022).
Cultural studies draw on a range of theoretical and methodological approaches, including Marxism, feminism, postcolonialism (Hidayatullah 2018; Gunawan 2020), and semiotics, among others (Storey 2021).These approaches are used to analyze a wide range of cultural phenomena, including popular culture, media, language, art, literature, and every day (Grossberg 2010).One of the key contributions of cultural studies is its focus on how culture is produced and consumed within specific social, historical, and political (Barry 2020).

Islamic Theology
Islamic theology, also known as "kalam" in Arabic, is the study of Islamic beliefs and doctrines.It is a discipline that aims to understand and explain the Islamic faith through rational inquiry, philosophical analysis, and While some oppose visiting graves and offering prayers, those who partake find meaning in hoping their acts grant comfort to family no longer living.This tradition on Rayo Anam Day can also foster charity and strengthen community bonds, faith, and trust in Allah.The core ideas and flow are maintained while using my vocabulary and phrasing.It can be a means of increasing peace of mind for people who carry out the tradition, as well as opening their eyes that we live in this world only temporarily and one day we will return to Him.As explained by initially Safriadi (54) a resident of the area who conducts this activity; "Onam (Aghi Ghayo Onam) is one of the traditional ceremonies that has strong religious roots.Onam is a ritual performed once a year to honour the ancestors and ask for blessings from God.From an Islamic perspective, Aghi Ghayo Onam explained that this tradition does not contradict the teachings of the religion, as long as it is carried out with sincere intentions and based on well-maintained customs."(Interviewed on 10 th May 2022) In terms of culture, the meaning of the Hari Rayo Anam tradition is a bridge to establishing friendship in community life.The implementation of the Aghi Ghayo Onam tradition, can strengthen the unity of the community and establish a sense of togetherness in the principle of living together and sharing among fellow communities.This is following a statement from initially Sitta (28) a resident who explained the meaning of this activity; "Aghi Ghayo Onam is a traditional celebration that is quite important to our community in Kampar.Aghi Ghayo Onam means "the sixth day of Eid" Onam itself is a festival celebrated throughout Kampar district.However, in Kampar (Bangkinang Sub-district), this festival has been adopted and presented in a form that is unique to us, i.e. eating together and so on".(Interviewed on 10 th May 2022) Hopefully, Aghi Ghayo Onam, the tradition of Eid after fasting six days of Shawwal in several districts in Riau Province, as well as similar traditions in various other regions in Indonesia can continue to be preserved and become a pride for the local community and can attract tourists to get to know the diversity of Indonesian culture in the spirit of Wonderful Indonesia.

Tomb Visit as One of the Process in Aghi Ghayo Ritual in Islamic Perspective
The  "Whoever enters the cemetery, then recites Surah Yasin, Allah will alleviate the punishment for the occupants of the grave and for those who read will be rewarded with the goodness of some grave dwellers."(HR Abdul Aziz) In the grave pilgrimage activity at the Aghi Ghayo Onam, Muslims when they are at the grave will roll out a mat and then sit and some will stand.Then, pray for the person who died.But in the view of Islam, praying for the dead does not necessarily have to pray at the grave.But it can be done at home or in the mosque after every prayer.
Because In the Aghi Ghayo Onam rituals, after visiting ancestral graves, the people return home and share a Bajambau feast with extended family and guests.In some areas, the meal is held outdoors, with mats laid out and mothers cooking up Kampar Malay culinary specialities to share.
The communal meal reinforces cultural identity and bonds within the indigenous community.
While the dishes served may be unique, the act of sharing a meal itself is a universal human experience that bridges cultures.
After that, all members of the extended family and/or guests will eat together as well as fellowship.This is similar to the statement by informant Agung (34) stated: "There are several  Especially for sitting, men and women usually do not sit together.This is following Islamic law which explains the prohibition of men being close to women.The gathering of men and women in one place and their mixing and some of them interacting with others, then the woman uncovering her face in front of men, all of these are things that are forbidden in the Shari'ah because it is a cause of fitnah and arousing desire and a factor that triggers adultery and immorality.
"When you ask them (the Prophet's wives) for anything, ask from behind the veil.That is purer for your hearts and theirs."(QS.Al-Ahzab: 53) Ibn Kathir (may Allah have mercy on him) in his commentary on this verse said: "That is, just as I forbade you from entering women's places, so you should not look at them in their entirety.If any of you have a need that you want to take from them, then do not look at them and do not ask for their needs except from behind a veil.The Prophet (peace and blessings of Allah be upon him) tried to prevent mixing between men and women, even in the most beloved place of Allah, the mosque, by separating the rows of men and women, so that the male worshippers would remain in the mosque until the female worshippers left, and then a special door was made in the mosque for women"."Umm Salamah (may Allah be pleased with her) reported: When the Messenger of Allah (blessings and peace of Allah be upon him) finished his prayer, the women would get up as soon as he finished his greeting, then he would remain silent for a while before getting up.Ibn Shihab said: "I think that his silence was so that the women would be finished before the male congregation left the mosque."(HR: Bukhari, no.

793)
Figure 3 Kue Godang or Old Style Sponge Cake Source: Merdeka.com In one talam, there are several menus served such as snacks to traditional foods such as buffalo meat, fried egg brlah, and kue godang.This communal meal is held at a local surau or mosque.People call it 'bajambo' or 'Bajambau', where all relatives gather and eat together with traditional leaders, clerics and officials.This moment is an activity that gathers all levels of society regardless of position.However, from an Islamic perspective, it is recommended to eat together on one tray.The concept of eating together on one large plate does not only exist in pesantren but also in Arab society.Some Arab restaurants provide this type of tray meal.Of course, with a menu that is also typical of Arabic with goat kebuli rice or mandhi rice, kabsah rice, and so on.The tradition of eating together with many hands on one large plate is the teaching of the Prophet.In a hadith that came from the companion Wahshi bin Harb and narrated by Abu Dawud, it is mentioned: "The Companions asked the Messenger of Allah (peace and blessings of Allah be upon him), "Why do we eat but not get full?"The Prophet asked, "Do you eat individually?"They replied, "Yes (we eat individually)".The Prophet replied, "Eat together and recite the basmalah, then Allah will bless you all."(HR.Abu Dawud).The blessing of food is also related to how many people participate in enjoying it, the more hands the more blessing.This is then what the students use as a guideline to always eat with the concept of Aghi Ghayo Onam.This is how the Prophet's advice was upheld by his companions and family.Until now, habaib and kiai in pesantren who do not want to eat so that a friend comes to eat together.Because eating alone for them is a disgrace that must be avoided as the Prophet never did.
"Companion Anas RA said that the Prophet never ate alone.The Prophet also said that the best food is that which is eaten by many hands"  Takbiran is chanting the phrase "Allahu Akbar"

Takbiran
(God is Great) as an expression of gratitude and   Besides functioning as a medium for expressing one's religion and culture, this custom facilitates stronger bonds within communities and between people.This exemplifies the community's robust social and religious connections that uphold ideals of concord and understanding.

ACKNOWLEDGEMENT
The authors would like to thank the informant who was willing to share the information about the study topic.The contribution of Jack Tovey as a native speaker for checking the grammatical errors in this study.Moreover, there is no conflict of interest such as research grants or sponsorship which means this study is self-funded.
Eid al-Fitr is one of the most important religious festivals celebrated by Muslims around the world.It marks the end of the holy month of Ramadan, during which Muslims fast from dawn to dusk.Eid al-Fitr is a time for Muslims to come together with family and friends, to celebrate and give thanks for the blessings of Allah (Muawanah & Mustolehudin, 2020; Ramaidani & Navia 2022; Umar 2023).From an Islamic perspective, Eid al-Fitr is a celebration of the completion of a month-long spiritual journey during which figures involved in Eid celebrations, field observations, and analysis of relevant documents.The results show that Eid al-Fitr celebrations in Medan City are influenced by the tradition of Maulid Nabi (Prophet's birthday), which involves the recitation of the Prophet Muhammad's story, recitation, and screening of Islamic history films.This tradition plays an important role in strengthening the spirituality and religious awareness of the local community.
studies also spotlight the function of agency and opposition in cultural practices, and the manners in which people and groups can defy dominant cultural standards and meanings.Meanwhile, the conceptual framework of cultural psychology emphasizes the importance of studying how culture and psychology are intertwined.It recognizes that cultural norms and values shape individual and group behaviour and that understanding these cultural contexts is essential for understanding human behaviour more broadly.However, the behaviour of Kampar will be examined from an Islamic perspective.The research focuses on the religious traditions and customary clothing of the Malay Kampar community from an Islamic perspective.The concept highlights the relationship between religion, tradition, and traditional dress in Malay Kampar culture.The custom of "Aghi Ghayo Onam" is a spiritual observance impacted by Islamic principles, in which Malay Kampar individuals observe Hari Raya Onam by carrying out worship and donning their conventional attire.The theoretical structure of this examination will profoundly investigate the significance of religion in this tradition and how Malay Kampar customary clothing assumes a fundamental part in this strict action.In this research, it is important to analyze how the tradition of "Aghi Ghayo Onam" is influenced by the teachings of Islam.The conceptual framework analysis will explain how the religious activities performed by the Malay Kampar community during this celebration affect their traditional dress code.Religious traditions, such as worship and prayers, have a great influence on the selection of traditional Malay Kampar costumes worn during the celebration.Many factors related to Islamic teachings, such as polite and orderly dress codes, play an important role in the selection of these traditional costumes.The conceptual framework is important in this study to provide a deeper understanding of the interrelationship between religion, tradition, and traditional costume in the context of Malay Kampar.By examining the conceptual framework, the researcher can understand how these customs are founded in the Islamic faith and how traditional attire becomes a way to convey their religious identity.Furthermore, this framework will also help the researcher in discussing the variations and commonalities between this tradition and comparable traditions present in other areas from an Islamic viewpoint.
scriptural interpretation of life(Husein & Slama 2018;Ulfat 2020).The foundational concepts of Islamic theology include the nature of God, the relationship between God and humanity, the nature of prophethood, the afterlife, and the role of reason and revelation in understanding religious truths(Nakissa 2020).The origins of Islamic theology lie in the Qur'an and Hadith, the holy scriptures of Islam.The Qur'an is viewed as the direct word of Allah, whereas the Hadith comprises the utterances and deeds of Prophet Muhammad, both of which are seen as authoritative foundations of Islamic theology.One of the most impactful figures in Islamic theology is Imam Al-Ghazali, who has provided influential interpretations within Islamic theological contexts (Husein & Slama 2018).In his magnum opus "The Revival of the Religious Sciences" (Ihya' 'Ulum al-Din), Al-Ghazali provides a comprehensive framework for Islamic theology, which he calls "the science of beliefs" (ilm al-tawhid).According to Al-Ghazali, the science of beliefs is divided into three branches.First, the science of theology (ilm al-kalam), deals with the rational inquiry into the nature of God, His attributes, and His relationship with the world.Second, the science of jurisprudence (ilm al-fiqh), deals with the practical application of Islamic law in everyday life.Third, the science of Sufism (ilm al-tasawwuf), deals with the inner spiritual dimensions of Islam and the purification of the soul.Al-Ghazali's framework for Islamic theology has had a profound impact on the development of Islamic thought and continues to be influential today (Rahman Ehterami 2023).Cultural Psychology Cultural psychology is a field of psychology that examines how culture shapes human behaviour, cognition, and emotion.It emphasizes the importance of understanding the cultural context in which behaviour occurs and recognizes that cultural norms and values play a crucial role in shaping individual and group behaviour.According to (Salter et al 2018), cultural psychology is based on three key assumptions.First, cultures are diverse and complex.Cultural psychology recognizes that different cultures have unique values, beliefs, and practices that shape how people think, feel, and behave.Second, culture and psychology are mutually constitutive.Culture influences psychological processes, and psychological processes also influence culture.This means that individuals' thoughts, feelings, and behaviours are shaped by the cultural context in which they live, and they, in turn, shape that context through their actions.Third, culture is embedded in context.Cultural psychology recognizes that cultures are not static or monolithic, but are constantly evolving and changing in response to social, economic, and political factors.RESEARCH METHOD This study utilizes qualitative methodology with a descriptive approach.The data-gathering methods used are observation, interviews, and document analysis.The research process starts with direct observation of the Aghi Ghayo Onam ritual carried out by the Malay Kampar Riau community.The informants in this study are Malay Kampar Riau people directly engaged in the practice of the Aghi Ghayo Onam tradition, such as those involved in the preparation, performance, and preservation of the tradition.The number of informants in this study is determined purposively until it reaches data saturation, which will be considered sufficient if the information obtained has been strongly represented by the 8 informants who have been sampled.Meanwhile, this research also uses Online research methods (ORMs) which is a way of research using online media such as websites, emails, chatrooms, and forums to collect data and information.This method enables faster, cheaper, and broader research due to the commonality and availability of online media.Online research also allows the use of technology to automatically analyze data and increase the thoroughness and accuracy of the data.Because the documentation data cannot be accessed due to privacy reasons by the informants, to make it easier to interpret the data, the author takes several sources such as documentation that is already available on the Internet.this study is a research that focuses on religious traditions and traditional clothing carried out by the Malay Kampar Riau community from an Islamic perspective.This research will provide a detailed description of the practice and meaning of the tradition, including research findings such as the influence of Islam in rituals and the use of traditional costumes that involve religious and cultural aspects of the Malay Kampar Riau community.The location of this research is in the Kampar region, Riau Province on the sixth day of Shawwal month in May 2022.Data analysis used in this research is data triangulation analysis because data triangulation is a powerful method used in data analysis to improve the accuracy and reliability of the results.It involves the use of multiple sources of data to validate and cross-check the findings obtained from a single source.RESULT AND DISCUSSION Tradition of Aghi Ghayo Onam in Kampar Aghi Ghayo Onam (Hari Rayo Anam in Kuantan Singingi and West Sumatera, Aghi Ghayo Zorah in Siak, Lebaran Ketupat in Java Islands especially in West Java) is a celebration held by the people of Kampar, Riau after fasting for six days after Eid al-Fitr or 1 Shawwal.At this festival, the local community will make a grave pilgrimage to pay respect to ancestors and the deceased.The Aghi Ghayo Onam festivities start with a mass grave visit involving hundreds of people from each community after finishing the six fasts during Shawwal.The community moves together after the communal Fajr prayer until the time for the Zuhr prayer.This pilgrimage to the graves makes the village very busy.The residents go on pilgrimages and pray with their families, and mothers will bring bowls of food to gather back at the mosque or in an open area.Each household contributes a tray of food to the Aghi Ghayo Onam feast.A wide variety of food is offered to the whole community, from kids to community leaders and migrants.They also eat communally from shared trays.At the end, the gathered people perform tahlil and dhikr together which they call Ratik Tagak or tahlilan while standing.In addition to the grave pilgrimage, there are also various other activities carried out in the Aghi Ghayo Onam celebration such as parades, various competitions, and the distribution of aid to people in need.The local people will also wear distinctive traditional clothes to celebrate this festival.Hundreds or even thousands of people line the streets of the village during this unique tradition.In addition to the locals, outsiders and relatives come to witness and take part in the festivities, making for an extremely crowded scene.The roads are filled with people travelling on foot, taking the opportunity to forgive one another, exchange greetings, and converse.The pilgrimage to the graves and associated celebrations bring the community together.After praying for the spirits of those who have passed away, the movement of the community is again seen heading to places of worship either in mosques or mushalahs to carry out Zuhr prayers in congregation and have lunch together.Afterwards, the community members go back to their own homes to welcome guests or visit from one family member's house to another.The Aghi Ghayo Onam celebration serves not only as a way to build friendship and unity among residents in the local community but can also act as an appealing cultural tourism destination for tourists interested in learning about and experiencing the culture of the Riau people.The Aghi Ghayo Onam festival demonstrates the significance of cultural diversity in enhancing life and sustaining harmony in communities.Through being preserved and maintained, this custom will become a treasured cultural legacy for Indonesia and globally.It is hoped that this practice will persist in being safeguarded and become a source of pride for the local people and can draw tourists to become acquainted with the variety of Indonesian culture.For the people of Riau (especially Kampar, Pusako Siak, and Kuantan Singingi) and West Sumatra (especially Luhak nan Tigo), Aghi Ghayo Onam or Rayo Anam Day used to be more festive than Eid al-Fitr.On this Rayo Anam Day, all the children of sasuku (the same ethnic or family-free), both those who live in their hometowns and those overseas will return home and gather together.The celebration of Aghi Ghayo Onam through religious practices like pilgrimages and praying for the souls of departed loved ones is considered virtuous by many.It stems from the belief that such rituals give peace to the deceased in the afterlife and protect them from suffering.

Figure 2
Figure 2Bajambau, the Tradition of Eating Together during Aghi Ghayo Onam

Figure 4 Typical
Figure 4 Typical Dish of Bajambau Style during Aghi Ghayo Onam Parade in Kampar Several areas in Kampar, Riau province, Indonesia will hold takbiran parades on the event of the Aghi Ghayo Onam festival, especially in Kuok Town.People express their joy through fireworks and the traditional Calempong oguong music (a local Malay instrument).Typically, fireworks are set off after the Maghrib evening prayer when a youth at the mosque chants takbir to each other, with the sound echoing from one mosque to the next.These fireworks are usually lit by children and adults in fields near neighbourhoods, but the main area is around the Rantau Berangin Bridge.As villagers compete with fireworks, a decorated canoe floats down the middle of the Kampar River with ten people inside playing traditional calempong and oguong music over loudspeakers, the takbir chants audible as well.The oguong itself is a type of traditional musical instrument of the Kampar people that is similar to traditional music in the West Sumatra Province.

Figure 5
Oguong Music During Takbiran Parade in Kampar Source: sahdieng.blogspot.comAs practised by the people of Kampar, takbiran is one of the Islamic symbols performed by Muslims on the night and day of Eid al-Fitr.
performed by Muslims on Eid al-Fitr.The hadith of the Prophet Muhammad narrated by Imam Ahmad from Abdullah bin Abbas RA: "Recite the takbiran on the nights of the festivals (Fitr and Adha), for it expiates sins."(HR Ahmad) Traditions, or customs, are an essential part of many cultures, including Muslim cultures.Traditions can be defined as "the handing down of customs, beliefs, and practices from generation to generation".Putri (2023) explains that Aghi Ghayo Onam is a religious and costumery tradition rooted in Malay Kampar Culture.The Malay Kampar community is predominantly Muslim, but they still uphold their local traditions and culture.In the case of Islamic law, traditions have played a significant role in shaping the legal system.The influence of traditions on Islamic law has been studied extensively by scholars, and their findings provide insight into how traditions have influenced the development of Islamic law.One way in which traditions have influenced Islamic law is through the concept of "urf," which refers to custom or tradition.This is in line with the study by Abdillah & Maskuri (2022) which explains that the concept of "urf" is a practice or custom that is widely recognized and accepted in society, which can be the basis for determining laws and policies in Islamic law.The idea of urf is mentioned in the Quran and the hadith (sayings of Prophet Muhammad).It has been utilized by Muslim jurists to interpret Islamic law.For instance, the Maliki school of Islamic law, which is common in Kampar, gives considerable importance to the idea of urf in its legal reasoning.Custom and Islamic law are intimately connected.Islamic law, also known as Shariah, originates from the Holy Quran and the Sunnah of Prophet Muhammad (PBUH), which is a collection of his sayings, actions, and approvals.Customs, on the other hand, are the practices that have been passed down through generations.In the context of Islamic law, custom refers to the practices of the Muslim community that have developed over time.The relationship between custom and Islamic law is complex and multifaceted.On one hand, custom can provide valuable insights into the interpretation and application of Islamic law.For example, the tradition of reciting the Quran during prayer is a custom that has been passed down through generations of Muslims.This is by the results of Siregar (2022) which explains that the concept of the sentence is the practice of reading the Quran during worship is a tradition that is carried out regularly and passed down from generation to generation.The Quran does not explicitly mention this practice, but it is considered an integral part of Islamic worship based on the traditions and customs of Prophet Muhammad (PBUH) and his companions.Islamic law, also called Shariah, is a legal framework rooted in the teachings of Analisa Journal of Social Science and Religion Volume 08 Number 02 December 2023 Pages 232-249 244 the Quran and Sunnah (Prophet Muhammad's traditions and practices).It plays a major role in Muslims' lives, governing all aspects from personal to financial affairs.However, Islamic law has evolved over time through various influences like cultural traditions.One way traditions have shaped Islamic law is through "istihsan", which allows jurists to exercise personal judgment in legal matters.Istihsan enables Muslim jurists to adapt Islamic law to changing contexts and incorporate local customs and traditions.Asia has used istihsan to adjust Islamic law to regional customs and practices.Furthermore, the influence of traditions on Islamic law can be seen in the various legal schools of thought within Islam.Each school of thought has its tradition and methodology for interpreting Islamic law.For example, the Shafi'i school of Islamic law, which is prevalent in Southeast Asia, relies heavily on the traditions and practices of the people of the region in its legal reasoning.On the other hand, tradition can also lead to the development of practices that are not in line with Islamic law.This can happen when cultural practices are mistakenly attributed to Islamic law, or when once acceptable practices become outdated or irrelevant.For example, the practice of female genital mutilation (FGM) is a cultural tradition that is prevalent in some Muslim-majority countries, but it is not supported by Islamic law.Many Muslim scholars and organizations have condemned FGM as a harmful and un-Islamic practice.To ensure that tradition is properly related to Islamic law, it is important to understand the principles of Islamic jurisprudence.Islamic jurisprudence provides a framework for interpreting and applying Islamic law based on the Quran, the Sunnah, and the consensus of the Muslim community.However, the importance of context and reasoning in understanding Islamic law, and encourages scholars to consider the broader goals and objectives of Islamic law in their analysis.In recent years, there have been several studies on the relationship between tradition and Islamic law.One study published in the Journal of Islamic Studies examined the role of tradition in Islamic legal reasoning.The study found that tradition can be a valuable source of legal reasoning, but it should be used in conjunction with other sources of Islamic law, such as the Quran and the Sunnah.Another study published in the International Journal of Humanities and Social Science Research explored the relationship between tradition and Islamic law in the context of family law.The study found that tradition plays an important role in shaping family law practices in Muslim societies, but it should be balanced with the principles of Islamic law to ensure that these practices are consistent with the objectives of Shariah.Overall, tradition should be related to Islamic law in a way that is consistent with the principles of Islamic jurisprudence.This means that tradition should be considered a valuable source of legal reasoning, but it should be evaluated in light of other sources of Islamic law and the broader goals and objectives of Shariah.By doing so, Muslims can ensure that their cultural practices are in line with the teachings of Islam and that they are contributing to the development of a just and equitable society.This is by Alkoualti (2023) The concept teaches Muslims that they must ensure that their cultural practices are by the teachings of Islam.Previous studies on this topic have yielded fascinating findings.The results demonstrated that the Aghi Ghayo Onam tradition is deeply ingrained in the culture of the Malay Kampar Riau community.This tradition serves not only as a religious expression but also as a means of maintaining their cultural identity.This aligns with Apriyanti and Sukenti's (2023) research showing that the Aghi Ghayo Onam tradition has very strong cultural roots among the Malay Kampar people.Therefore, Aghi Ghayo Onam has a robust cultural heritage within the Malay Kampar community.It exemplifies how Islam and local culture can be harmoniously integrated.This research also reveals that Aghi Ghayo Onam holds profound meaning for the Malay Kampar Riau community, who view it as an important symbol for preserving their relationship with God and promoting social cohesion among community members.Additionally, this research highlights the significance of traditional attire in this culture, as it plays a key role in preserving, continuing, and passing down valuable cultural values across generations.Overall, this research provides deeper insight into Aghi Ghayo Onam and how it relates to Islamic perspectives, as well as offers a new understanding of the rich and diverse cultural legacy of Riau's Malay Kampar people.Moreover, traditions have played a significant role in shaping Islamic law.The influence of traditions can be seen in the concept of urf, the concept of istihsan, and the various legal schools of thought within Islam.By incorporating local customs and traditions into the legal system, Muslim jurists have been able to adapt Islamic law to changing circumstances and make it more relevant to the lives of Muslims.Understanding the influence of traditions on Islamic law is essential for understanding the development of the legal system and its role in Muslim societies.CONCLUSION According to the findings of this study, the Aghi Ghayo Onam custom is a unique and valued cultural asset of Kampar Malay.Its connection with Islamic religious principles and abundance of symbolism in the clothing component demonstrates the need to sustain this practice.

Furthermore, this practice
helps to foster social cohesion and improve the life of the Islamic community.It is intended that this research will provide the groundwork for future attempts to conserve and acknowledge this legacy, as well as widen understanding of cultural variety in Islamic religious traditions.The Aghi Ghayo Onam custom integrates Kampar Malay cultural practices with Islamic religious teachings, displaying a positive adaptation and fusion of cultural values and religious ideas that promote community social harmony.Moreover, the Aghi Ghayo Onam tradition has a profound and meaningful element of traditional attire.During this event, customary costumes are adorned, each conveying symbolic meaning related to particular ethnic or religious identities.The Kampar Malay community preserves the richness and depth of Islamic cultural traditions in addition to enhancing their cultural legacy by maintaining and promoting these conventional garments.The significance of the Aghi Ghayo Onam tradition in the Kampar Malay community's social and religious context is better comprehended through this research.