Abstrak
This thesis is on behalf of Fitri Mawaddah NIM. 4517,009 Islamic Aqidah and Philosophy Study Program, Faculty of Ushuluddin Adab and Da'wah, IAIN Bukittinggi entitled: "The Meaning of Symbolic Philosophy of the Patuaekkon Tradition in the Mandailing Batak Muslim Community in Harapan Jr. Village. Purbanauli Nagari Tanjung Betung, South Rao District, Pasaman Regency, West Sumatra. This research departs from the life of the Mandailing Batak people in Harapan Village at this time, which is a plural society that still upholds customs such as the patuaekkon tradition. Although the tradition is still being carried out, most of the actors themselves do not really understand the meaning of the implementation of the activities carried out. Whereas the implementation of traditional customs should be carried out with full awareness, understanding and high appreciation that is traditionally held from one generation to the next so that the next generation will continue to understand and interpret the tradition. Therefore, it is necessary to make an effort to explain the symbolic meaning of the philosophy of the patuaekkon tradition. This research is a qualitative research and conducted a field research with a descriptive qualitative approach using a trichotomous theory of cultural semiotics. The focus of this research is the patuaekkon tradition in the Mandailing community in Kampung Harapan. The primary sources of this research are interview, observation and documentation data obtained in Kampung Harapan. The secondary sources are supporting data from related references. The results of this study are: First, in the implementation of the patuaekkon tradition, it can be carried out if it has fulfilled the requirements, namely intention, complete customs, and ability. As well as preparing equipment, namely water pangir, kaffir lime, silunjuang leaves, yellow rice, banana stem midrib and cocor duck cycle and equipment namely drum, ogung, wing rope (handkerchief), bamboo flute, Ulos Batak, and Nacar. The next stages of implementation are the committee dot manjagit boru, martahi godang, markuras, mambaen goar, performances of onang-onang, marmoccak, procession to Tapian Raya Bangunan, and rides Nacar. Second, every symbol used in the implementation of the patuaekkon tradition has a philosophical meaning, namely water symbolizes purity, kaffir lime symbolizes cleanliness, silunjuang leaves symbolize self-adjustment, banana stem midrib and cocor duck leaves symbolize peace and tranquility, nacar symbolizes the process of life's journey, glasses symbolize focused and consistent, ulos as the meaning of blessing and affection, onang-onang song as an expression of joy, praise, hope, advice, and prayer, poda has meaning as advice in social life, ways to find a good and right livelihood, and habits in life.