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The Conceptualization of Jihad in the Acehnese Saga of Hikayat Prang Sabi

This study focuses on the conceptualization of jihad in the text of Hikayat Prang Sabi by Teungku Chik Pante Kulu. This study provides a constructive discourse of thought for readers in understanding jihad. This study narrates jihad as literally meaning ‘striving’ or ‘struggling’ in Arabic, such as in wars, and it also examines the conceptualization of jihad in Acehnese literary texts. The method used in this research is descriptive-qualitative. The data were analyzed through a literary hermeneutic approach so that the interpretation of the Hikayat Prang Sabi text can be considered a universal truth in the lives of the Acehnese and Muslim communities in the world regarding the concept of jihad. The results of the analysis show that the concept of jihad in the Hikayat Prang Sabi is divided into three: (1) jihad for religious reasons, (2) jihad to defend the homeland, and (3) jihad for peace. These three concepts form the conceptualization of jihad based on the relationship between humans and God, the relationship between humans and humans, and the relationship between humans and the universe. This confirms the linguistic concept of jihad in the perspective of Muslims, especially the people of Aceh, that jihad is not only about war and suicide but also an inspiration to call for truth and peace.


INTRODUCTION
In the Malay literary tradition in general, the hikayat (also known as 'saga') is a literary work in the form of prose (Harun, 2012). The hikayat is created and used almost all over the world with unique styles and varieties. From the perspective of Malay society, the hikayat is generally written like prose: it has narration, description, and dialogue using direct quotation marks and is written in paragraph form (Fadhi, 2016;Mahayana, 2001;Rizki, 2019).
In Acehnese literary tradition, in particular, the hikayat is written in the form of poetry: bound by the number of words in one array, stanza, rhyme, and rhythm (Mukhlis & Herman, 2021b). Although written in poetic form, the hikayat in Acehnese literature is also classified as the work of the prose genre, which has several distinct characteristics. A saga in the tradition of Aceh begins with praise to God Almighty, followed by a shalawat or 'salutation' to the Prophet Muhammad. As the literature is closely related to Islam, the Acehnese saga always reflects universal Islamic values (Herman, 2010;Kawom, 2012).
In addition to these characteristics, a saga in Acehnese literature also contains stories about certain figures who experience certain events in certain places and periods. The form contains fictional, legal, and genealogical characters, religious, historical, biographical, or a combination of these characteristics, read for solace, power fighting spirit, or just to enliven the party (Nushur & Astutie, 2019).
In the past, a saga was created spontaneously and delivered verbally. In further developments, it began to be written (Mukhlis & Herman, 2021b). In terms of creating literary works, a saga was also created to give advice, moral education, motivation, and doctrine with a specific purpose (Subroto, 2015). It can also function as a medium for character education and propaganda doctrine for specific purposes, including the doctrine of jihad and illuminator of the war spirit (Abdullah, 1981;Hasjmy, 1977). In Aceh, many sagas were created as concepts of character education, moral concepts, peace concept, and war concept (Herman et al., 2020).
For decades, a prolific writer and researcher in Indonesia, Hamidy (1974), has mentioned that the Acehnese people used to create a saga, including educating children, conveying traditional messages, and spreading religious propaganda (Saharudin, 2019). The same function was also stated by Alfian (1987) and Maulana (2018) that the Acehnese people used to create a saga as a medium of entertainment as well as a medium to educate children (Harun, 2012). The Acehnese created it spontaneously when looking for sustenance, relaxation, or needs depending on certain situations (Yulia, 2015). A saga was often recited in festivities or parties such as weddings and circumcision ceremonies. It is because a saga was created in various settings; many saga writers tried to convey the message of da'wah, the delivery of religious messages and peace in the Islamic context (Maulana, 2018;Rizki, 2019), and the doctrine of war through the saga they created. Therefore, the role of a saga as a medium for conveying the concept of war and the concept of communication for the Acehnese has existed since time immemorial (Alfian, 1987;Nazaruddin, 2017). Jihad has been understood by many as a war activity and suicide (Borsari, 2018), creating a stereotype against Muslims. In the end, many people fear and worry about Muslims, creating Islamophobia, especially Westerners (Afzal et al., 2021). In fact, the media has even begun to frame Islamophobia (Suryandari & Arifin, 2021). For this reason, it is important to see how the conceptualization shapes the meaning of jihad in literary texts as knowledge and answers to the concept of jihad and the wisdom of Muslims in general. The conceptualization in this study refers to the opinion by Chilton (2013), which states that in linguistics, there needs to be a marker that is included in deixis modeling. Deixis is not only understood as spatial and temporal but also as a modal in determining meaning (Chilton, 2013). Thus, every text considered related to the concept of jihad is given a marker and analyzed to the extent the diction plays in verse. In cognitive semantic theory, meaning is treated as an expression in the form of language, which refers to the conceptualization of reason (Haula, 2020;Haula & Nur, 2019).
The old literary text used as the data for this research was the Hikayat Prang Sabi by Teungku Chik Pante Kulu. This saga is suitable for study material for the conceptualization of jihad because the world has considered it a concept of international jihad (Fadhi, 2016;Rizki, 2019). Several sagas can also be used as a linguistic study of jihad in Aceh, including the Hikayat Prang Atjeh (Harun, 1982a), the Hikayat Prang Cumbok (Sulaiman, 1990), the Hikayat Prang Gompeuni (Karim, n.d.), the Hikayat Prang Pandrah (Muthalib, 1960), the Hikayat Prang Cut Ali (Harun, 1982b), and the Hikayat Prang Sabi (Kulu, n.d.). However, Hikayat Prang Sabi is the most powerful text about jihad to the Acehnese, which has been recognized since the Dutch war era (Alfian, 1987).
The study of the Hikayat Prang Sabi answers the thoughts of the world community regarding Islam (Wibowo, 2006). As is known, Islamophobia has developed in the world community with a label that Muslim society is 'war-crazy' (Dzuhayatin, 2020;Rahman, 2016). This claim has given rise to stereotypes of Islam (Darnela, 2021;Khasan, 2021), despite many verses in the Qur'an that say Islam is peace-loving. The term ummah wahidah (one society) is repeated in the Qur'an up to seven times (Asriani, 2018;Herman & Hamid, 2019). This shows that Islam is a religion of peace, so Islamophobia actually has no basis. Teeuw (2003) said that a literary work was not born in a cultural vacuum. The author can include cultural elements in his environment in the stories he writes. The emergence of the Hikayat Prang Sabi answers cultural behavior in Islam toward the genuine concept of jihad, especially in Acehnese society as the universal owner of the text, namely the society in which this text was born (Maulana, 2018). Thus, this research examined the conceptualization of jihad contained in the Hikayat Prang Sabi in the socio-cultural context of the Acehnese people to further understand the culture of the Acehnese through their language use.

Concept in Literature
The concept is an abstraction of an idea so that it can make it easier for someone to understand something. In simple language, the concept is understood as an effort to bring something abstract into concrete so that it can be understood easily (Jaya, 2019). Thus, conceptualization in literary works is understood as an effort to provide interpretations of literary texts so that they are more easily understood by connoisseurs (Relawati et al., 2018).
It must be admitted that literary works cannot be separated from four things: the work itself, the universe, the creator, and the audience (Mukhlis & Herman, 2021b;Teeuw, 2003). Literary works are created by authors to be enjoyed by the audience. Therefore, in literary works, many messages are contained and adapted to the sociocultural conditions of the author and the audience (Nurgiyantoro, 2018).
Among the messages contained in literary texts is da'wah (Herman, 2014). The message of da'wah in literary works is present as a value that connoisseurs can learn. In another form, the message of da'wah in literary texts aims to invite the audience to do something related to da'wah (Zuliyanti & Fitrotul, 2019). Therefore, understanding values in literary works cannot be separated from the concept of language. Language as a medium used by speakers to create literary works will form a field of meaning that the audience can use. In literary studies, this is called stylistics (Lafamane, 2020;Unsayaini et al., 2016). This also applies to the saga in Acehnese (Herman et al., 2020), which contains the values of jihad, which are conceptualized through diction.
The concept of jihad in literary texts can be in the form of doctrine (Rahman, 2016), and it can also be in the form of advice and values relating to the teachings of life (Ramlan et al., 2016). All of this is packaged with literary language so that the concept of language looks more refined and beautiful and does not seem forced . Therefore, the saga created by language speakers in the past was present as a value and a guideline for the socio-cultural life of the people at that time.

The Meaning of Jihad Based on Islam
In the perspective of the Western world, jihad is understood as a holy war to apply qahriyah da'wah and expand Muslim territory (Arifin et al., 2020;Rohmanu, 2015). This understanding has led many Westerners to assume that jihad or holy war is synonymous with suicide bombing, taking up arms, and all sorts of related killings that Muslims 'must' carry out against people who are non-Muslim (Rijal, 2016). This concept continues to be a framing of Western media so that it gives rise to the influence of labor on Islam in the world (Suryandari & Arifin, 2021). Scholars worldwide have comprehensively defined jihad as an earnest effort to survive to maximize thinking according to Islamic rules (Ramlan et al., 2016). The definition of universal jihad was expressed decades ago by Ibnu Qayyim al-Jauziyah (Rahman, 2018), a Sunni priest, scholar, and jurist who lived in the 13th century. From an Islamic perspective, jihad is not killing or committing suicide but is an effort to create a safe and peaceful environment (Kurniawan, 2015).
Jihad, in a broader sense, as expressed by Ibnu Qayyim al-Jauziyah, is an invitation to peace, a call to tolerance, as well as an effort to fight one's own desires to carry out Islamic law (Bosari, 2018;Aly, 2014). This shows that Islam is a very tolerant religion, which advocates coexistence and caring for each other. However, war and killing each other in the context of Islam is an effort to survive, both to maintain self-esteem and the homeland. This concept was popularized in many literary works in Aceh, including the Hikayat Prang Sabi.
The Hikayat Prang Sabi, for example, is considered a literary text of war by the world. This is written by Alfian (1992) in his book Sastra perang: Sebuah pembicaraan mengenai Hikayat Prang Sabi 'The literature of war: A discussion about Hikayat Prang Sabi' (Alfian, 1992). In this book, published by Balai Pustaka, he said that the Hikayat Prang Sabi is an icon of war literature, which has inspired many nations worldwide to talk about it.

Hikayat Prang Sabi
This hikayat is one of the important Acehnese texts during the Aceh war against the Dutch colony. The colonial government considered this text dangerous because it contained a strong concept of jihad (Rizki, 2019;Rizki & Latif, 2020). This hikayat became a Western Islamophobia of Muslims, especially Aceh. This was reinforced by the social conditions of the people of Aceh, who were able to survive in several war periods: the war against the Portuguese, the war against the Dutch, and other colonial countries (Mukhlis & Herman, 2021a).
Just like the general literary text, the Hikayat Prang Sabi also reflected the general social conditions of the Acehnese people at the time. Because this saga tells the story of the colonial war, the story that appears in it revolves around the social conditions of Aceh's colonial society (Haron, 2010;Herman et al., 2020;Subroto, 2015). However, as a literary work that elevates the social side of Acehnese society, the conditions in the Hikayat Prang Sabi are not merely about colonialism. It includes moral teachings, worship, and religious orders to serve as a provision for the hereafter. The hikayat also contains the stories of the time of the Prophet Muhammad and his companions, whom the author made as a guide and example in the future (Hardiansyah, 2010). In addition, Hikayat Prang Sabi also raises the view of the Acehnese people toward jihad (Hasjmy, 1977).
Although this literary text was born from the reality of the Aceh war against the Netherlands in 1873, this saga does not necessarily speak of war cases against the Dutch. The context of the war against the Dutch was only one of the many aspects of the concept of jihad in the Islamic view that was connected with the context of the life of the Acehnese people at that time. Many stories in Hikayat Prang Sabi later became role models and guidelines for jihad. Therefore, the concept of jihad contained in the Hikayat Prang Sabi can be used as a concept of jihad in general Muslims. This is in line with the statement by Imam Ghazali (one of the most prominent and influential Muslim philosophers, theologians, jurists, logicians, and mystics, who lived in the 5 th century), quoted by Ni'am (2020), that this world is no more a stage than a market. Humans need preparation for supplies for the transit to the hereafter. For the Acehnese, the supply is jihad in the way of Allah according to the doctrine of Hikayat Prang Sabi (Ni'am, 2020).
Structurally, this text tells readers about jihad fiisabilillah, or jihad in Allah Almighty's way. It is stated that those who die in the way of Allah during the war because of defending religion, the integrity of the nation, and the motherland, will get a reward of martyrdom (Asriani, 2018). The author, Teungku Chik Pante Kulu, has a strategic role in conveying jihad messages so that anyone who hears Hikayat Prang Sabi can be moved to participate in the war (Alfian, 1987;Wibowo, 2006). This saga can be considered to contain a robust method of communication in the distribution of jihad messages. This saga becomes a language concept in the form of delivering the message of jihad and peace (Subroto, 2015). Therefore, Hikayat Prang Sabi, which initially became a jihad doctrine, can also be considered a concept that is worthy of research and analysis. A profound interpretation of the Hikayat Prang Sabi text can refute Islamophobia as depicted by non-Muslims worldwide.
Studies relevant to this article include the work by Asriani (2018), which showed that the Hikayat Prang Sabi is a story written in the form of a back-and-forth plot that includes the obligation to defend religion. Other studies are on its 'concept of struggle' (Agustisa & Yulianeta, 2018) and 'the message of da'wah' (Maulana, 2018). These two studies state that Hikayat Prang Sabi is a concept of jihad conveyed through inspirational stories such as 'Ainul Mardiah', 'Said Salmi', and others. The stories are told in beautiful and captivating literary language.
From all the research above, none has looked into how the use of diction in the verses as the conceptualization of jihad in the Hikayat Prang Sabi is by Islamic understanding. Previous studies observed this hikayat as an explicit jihad text, which contains an invitation to war and political elements. In the understanding of Islam, they overlooked that jihad, as stated by Ibnu Qayyim al-Jauziyah, is not just a matter of war by taking up arms, or about committing suicide and dying on the battlefield (Ramlan et al., 2016). There is much more to that. This study intends to scrutinize the concept of jihad to enlighten that the Hikayat Prang Sabi is not just a saga about an invitation to war and is politically charged, but also a communication concept for the Acehnese as Muslims for peace and tolerance.

METHODS
This study used descriptive qualitative methods (Iskandar et al., 2021;Moleong, 2017;Zaidan, 2002). It was used to provide a systematic and factual description of the data and facts within a certain period obtained (Sugiyono, 2012) from the text of the Hikayat Prang Sabi by Teungku Chik Pante Kulu. The text used as the data source is the 50-page text translated by Abdullah Arief, published by Balai Pustaka, and the year is unknown. The text also displays the old Acehnese spelling.
Data analysis was carried out by repeatedly reading the Hikayat Prang Sabi text, then giving a marker. This section used the coding method (Saldana, 2009). The coding was carried out in stages: (1) reading each stanza of the Hikayat Prang Sabi text as raw research data, (2) marking the parts that contain elements of jihad, (3) preparing probing for data deepening, (3) make a classification and (4) building concepts with narratives. Data completed in the coding stage is analyzed using a hermeneutic approach (Wachid, 2015). This approach is suitable to be used in the analysis of literary texts because it relates to the theory of interpretation of the scriptures, serves as a philological method, studies linguistic understanding, and acts as a 'human sciences' methodology, namely, trying to obtain the meaning of human life as a whole, as a phenomenology of existential understanding, and as an interpretation system (Harun, 2005). Thus, the hermeneutic approach in this study is used to interpret the text classified as research findings. The interpretation of the text is made by understanding the diction that appears as conceptualization. The concepts are horizontal communication and vertical communication (Herman & Hamid, 2019 Table 1 shows that the saga's concepts are very comprehensive in terms of form, namely horizontal and vertical. The concept of jihad in the form of horizontal communication can be seen from two sides or versions, directly speaking to fellow humans and telling stories to them. Talking directly to humans is seen in the form of invitations, appeals, advice, and the like. It is stated by Austin (1982) that locutionary speech acts simply convey something. However, in other forms, illocations do not apply, which intend to invite to do something based on what has been said. Convincing, persuading, and surprising are included in perlocation speech acts (Austin, 1962). This means that the concept in the quote from the hikayat text in the table above has formed locutionary, illocutionary, and perlocutionary speech acts, which all refer to horizontal communication. Meanwhile, the concept as a form of vertical communication is seen in the form of a request to God. Thus, this saga becomes the Acehnese jihad concept conveyed through high literary language. This shows that the hikayat does not always talk about an invitation to war but can also be in the form of advice and prayer to God. In fact, it can also contain a message of peace. In simple terms, this hikayat appears as a form of diplomatic communication in people's lives, both among the community and God. Regarding language function, diplomatic communication is essential to avoid misunderstandings (Amalia et al., 2021).
The invitation to war against the Dutch is also told in this saga. The teachings of war are for defending Aceh as the homeland, Aceh as an honor, and Aceh as a sovereign nation. In addition, the invitation to war in the hikayat was for reasons of defending the religion of Islam, which the Dutch colonized. For this reason, the author tries to invite the people of Aceh to fight against the Dutch with the concept of Islamic jihad. The concept of Islamic jihad can be seen in the stanza quote of the Hikayat Perang Sabi that states that not all Dutch should be killed. The first time, dear There has never been a disbeliever led to heaven Now is the time Until the infidels who lead to heaven As explicitly stated in (1), the invitation to fight the Netherlands in 'give this servant's heart steadfast, the war against the infidel Dutch' is a reason to defend religion and the motherland (Wibowo, 2006). The author of this saga conveys a message that fighting the Dutch at that time was for four reasons: expel the infidels out of Aceh, expel the Dutch who underestimated the Acehnese and violated trade agreements with Aceh, expel the Dutch who want to control Aceh's crops, and expel the Dutch who want to colonize the land of Aceh. For these four reasons, the author tries to invite the people of Aceh to fight against the Dutch with the concept of Islamic jihad. Nevertheless, in the last three lines, 'there has never been a disbeliever led to heaven, now is the time, until the infidels who lead to heaven' mean that enemies who become prisoners of war are not to be killed, but should be preached so they become a believer (i.e., Muslim), and thus later enter heaven in the hereafter.
The author uses the term kaphe or infidel for the Dutch who colonized Aceh. The conceptualization of the word kaphe refers to the denial of the religion in Aceh and the invaders. This is as seen in (1), a solid reason to fight the Dutch. The narrative of jihad against the Dutch in this text is not written much. The story of the war period at the time of the Prophet Muhammad is widely displayed as a source of inspiration and motivation. Hence, previous studies have ignored the fact the hikayat is not only an invitation to go to war against the colonizer, and not an inspiration for da'wa. This contradicts the findings of this study.
In a hadith (the collected accounts of the sayings, actions, and habits of the Prophet Muhammad), it is stated that a Muslim will be branded a traitor on the day of Judgment if he kills an infidel who has made a peace treaty. The hadith states, "If a (Muslim) gives security to an infidel, then kills after he gives the guarantee of security, then on the Day of Judgment, (he) will be placed a sign of betrayal on him" (Al Hakim et al., 2012). This statement proves that not all infidels must be fought. From this hadith, it can be seen that jihad, in the perspective of Islam, is not merely against all infidels but against infidels who are fighting Islam and violates the rules of war. In the text of the Hikayat Prang Sabi, the war against the infidel invaders is described in the following stanza. The first stanza in (2) mentioned that the people of Mecca (the Muslims) loved peace, so they were willing to retreat at any time. However, because the infidels continued to declare war on Islam, every Muslim had to defend himself and strike back. Likewise, in the second stanza, it is stated that fighting the Dutch infidels was similar to defending the land of Aceh because they tried to colonize it. Therefore, this fight is the same as Allah's command for fiisabilillah jihad (the mobilization of strength to fight the enemy to exalt the words of Allah). Much literature mentioned that the Dutch intended to trade at the beginning of their arrival in Aceh. However, the Dutch betrayed the Acehnese by declaring war against Aceh in March 1873, and thus, jihad fiisabilillah erupted (Alfian, 1987;Reid, 2007).
As a narrative of social communication, this hikayat tries to give an understanding to all readers that jihad against infidels will gain heaven. This hikayat also emphasizes that the war against infidels does not merely take up arms. Islam prioritizes preaching rather than war with weapons as a religion that brings grace to the universe (or, in Arabic, known as rahmatan lil 'alamin). This can be seen in the quotation of the hikayat, which narrates the Rasulullah's (meaning, the Messenger of Allah, who is Prophet Muhammad) dialogue with a young man, Iswad. The stanza in (3) is an emphasis that the Muslim community loves and prioritizes peace. Taking up arms is not always an obligation. There are certain conditions for someone required to fight. This is what the author of the hikayat wants to convey. The Acehnese must also love peace and want a calm, peaceful and harmonious atmosphere. Therefore, it is a reminder that Acehnese people must hold the view that all human beings are united as peoples in the universe, ummatan wahidah, who are obliged to worship the One God, as mentioned in the Qur'an, surah Al-Anbiya' verse 92. Hamka (1965) conceptualized ummatan wahidah as people who are one in terms of humanity and faith, with the four rules of ummatan wahidah, namely monotheism, brotherhood, deliberation, and charity.

Jihad for Religious Reasons
As explained earlier, jihad on the grounds of carrying out religious orders is the foundation of jihad. In the Hikayat Prang Sabi context, jihad carrying out religious orders is the peak of worship. This jihad is called jihad fiisabilillah. The data in (4) show that the author wants to inspire and motivate everyone that jihad is God's call. Allah will give paradise to everyone who strives in the way of Allah's religion. In this context, jihad is the culmination of worship. The linguistic expression in this stanza refers to what Ibnu Taimiyyah (is an Islamic thinker and scholar from Harran, Turkey, who lived in the 18 th century) expressed: jihad means exerting one's abilities to gain the love of Allah and reject those who hate Allah (Taimiyyah, 1980). Therefore, it is hinted in this text that jihad to carry out religious orders is far better than staying at home. The author of Hikayat Prang Sabi quips that those who chose to die at home rather than die in the Sabi war are dishonored. It suggests that every human will die at home or war. However, it is up to us to choose whether to die honorably or humiliatingly.

Meunyo maté di rumoh inong Hanpeue tanyong meugriet sabé Sakétteuh that geucok nyawong
If you die at your wife's house No need to be asked, always lively It hurts so much when your life is taken

Meungkon keunong sinjata kaphé Unless hit/shot by an infidel's weapon
The satirical stanza in (5) is aimed at those who are afraid of dying in war. For the author, dying on the battlefield is far nobler than dying at home. The stanza continued with the author mentioning God's promise through a hadith that a believer who dies in martyrdom in war will be given a beautiful angel to accompany him in heaven. The angel's name is Ainal Mardiah. It is said that the beauty of Ainal Mardiah is incomparable in the world.

Hadih Pangulèe Rasulullah Gata reubah 'oh keunong beudé Meungkon lam leumueng Ainal Mardiah Han lôn reubah hé boh hate
Hadith of the Prophet Muhammad You die being shot by a gun You will fall in the lap of Ainul Mardhiah I will not fall (harshly), my darling

Rupajih jroh that hana lawan Tiwah bulan matahari Kamoe bandum rindu dendam Mata mandang haté wahwi
Her face is beautiful without a match Even by the moon and sun We all miss you deeply Eyes look at the heart with desire Data (6) from the hikayat depicts that those who die as martyrs in fiisabilillah will get happiness in the hereafter. Another stanza portrays that the number of angels waiting for the martyrs who die in war is not one person, but 70 angels. All of them will welcome those who die in martyrdom in the war, to defend religion. Data 7:

Acehnese English
Tujôh plôh droe nyang cideumat Rupa jroh that han sakri Tujôh plôh droe nyang that ceudah That bit indah budiadari Seventy beautiful angels Their faces are so beautiful Seventy beautiful angels Very-very beautiful angels The conceptualization in (7) is strengthened by the diction, which states the promise of martyrdom. The diction chosen by 'seventy angels' is a strong illustration of God's retribution for martyrs. In an implied message, the author of this text wants to convey that martyrdom is a choice. In certain stanzas, it is stated that people who die in the war on the orders of religion never die. He lives forever with Allah. This can be seen in the following stanza.

Jihad to Defend the Homeland
Defending the nation and the homeland is an attitude of nationalism and patriotism. The Acehnese has owned this attitude for a long time. A hadith maja (Acehnese proverb) describes the attitude of the Acehnese abstinence, pantang peudeueng meubalék sarông, pantang rincông meubalék mata; pantang Aceh diteu'öh kawôm, pantang hukôm peujeuet peukara 'abstinence of the sword inverted the sarông (a large tube or length of fabric, often wrapped around the waist), abstinence of the rincông (a type of knife originating in Aceh, originally a fighting weapon) inverted the eyes, abstinence of the Acehnese being insulted by the nation, abstinence of the law leads to crimes'. This proverb is an attitude of patriotism of the Acehnese, who are willing to die for the sake of their people's homeland, nation, and identity (Harun, 2005).
The Acehnese believe that fighting to defend their homeland is a religious call. Historically, it has been stated that 'loving the motherland is part of faith'. Although this saying is not a valid hadith, many scholars support this short sentence. This also alludes to the Hikayat Prang Sabi on patriotism that every Acehnese and every Muslim, in general, must share. In the hikayat, the attitude of patriotism in defense of the homeland is illustrated through the narrative of a young man who was willing to leave his wife even though they were just married for a week (Mukhlis & Herman, 2021a). This concept is shown in the form of doctrine. Therefore, the attitude of defending the homeland became a doctrine conveyed by the author to the Acehnese at that time that wives and properties were not life goals; however, martyrdom to defend the homeland was the dream of every Muslim. The stanza in (9) implies that every Muslim must constantly defend their homeland. It does not matter whether they are newlyweds or not. Fighting to defend the homeland is reflected in the hikayat as the doctrine of martyrdom which is a noble death. The concept that appears in this verse is intended to remind everyone to always love their homeland. If the newlyweds are willing to sacrifice for the sake of their homeland, let alone those who have been married for a long time. This is what the author of the saga wants to convey. In short, the courage of Said Salmi (one of the Prophet Muhammad's companions) in the saga motivates everyone to always be ready to defend their homeland. Thus, the concept of jihad in the stanza quoted above states that jihad to defend the homeland is a must, regardless of age and status, but maintaining peace and tolerance is also an obligation for everyone.

Jihad for Peace
Muslim societies are always seen as a threat to non-Muslim societies. Muslims are considered a primary threat to the existence of western liberal values (Arifin et al., 2019). Muslims are labeled as terrorists because they accentuate jihad. However, the understanding of jihad is broad, including efforts to create peace. Jihad aims at creating peace. Islam never advocates war towards all non-Muslims, but only to those who strike the Muslims, and thus the Muslims with all their might must defend themselves.
In jihad, it is also mentioned that wars between nations do not always have to be put forward. In the modern era, war with weapons leads to world consequences. In this case, there is the United Nations (UN). Each country that wants to declare war on other countries must face UN regulations. Therefore, international jihad is a consequence of the outbreak of hostility, not because of merely pursuing Darul Islam (countries under Muslim sovereignty). In this case, international law applies according to UN regulations (Aly, 2014).
In the Hikayat Prang Sabi, the concept of dispute is told because of the betrayal of the Dutch, who violated the agreement with the Acehnese. In the context of language, the author uses the term infidels in the Dutch. He conveys the invitation to jihad against the Dutch as the proper jihad. Muslims believe that peace is much better than war. However, Muslims are also encouraged to survive and fight when they are colonized or attacked. Islam as a peace-loving religion is contained in the surah An-Nisa, verse 128, "And peace is better". If the Dutch had not violated the trade agreement with Aceh, jihad would not have occurred because Islam advocates peace with every nation, including infidels. As stated by Alfian (1992), this hikayat was born because the Dutch betrayed the trade agreement in Aceh.
In another form, the author of the hikayat also says that enemies who have been defeated cannot be killed. Enemies who become prisoners of war are not to be slaughtered but to be held in shahada and invited into Islam as a religion of peace, as elaborated in Data (1). This story shows that jihad in the concept of the hikayat is not aimed at killing but reconciling, as displayed in Data (10). Many surahs and verses call for peace in the Quran (Nuhung & Rahim, 2018). Some surah calling for peace include surah Al-Hujarat verse 9 and 13, An-Nisa verse 90 and 114, and Al-Anfal verse 61. There are still many other verses mentioning that humans are created to know each other and make peace with one another. This also appears in the Hikayat Prang Sabi, a war saga that aspires to peace. Thus, the linguistic concept of jihad that the author wants to show through the narrative of this verse is more about maintaining peace, but not giving up to circumstances. The author conveys a message of motivation and fighting spirit, described through quotes from the Quran, which have been interpreted and converted into a beautiful language in the form of a saga. Therefore, Hikayat Prang Sabi has been in a powerful position in the social life of the Acehnese people from the past until now and always.

CONCLUSION
Observing the jihad narrative in Hikayat Prang Sabi, it can be seen that this literary text contains a strong concept. The linguistic concept reflects the jihad ideology of the Acehnese, which is depicted in two forms, namely (1) horizontal communication and (2) vertical communication. Horizontal communication shows the Acehnese linguistic concept in understanding jihad between humans (creatures) and everything in the universe. Vertical communication shows the linguistic concept of the Acehnese in surrendering all forms of jihad to Allah. This concept has positioned the hikayat as a patron and jihad ideology from the Acehnese perspective.
The horizontal form of communication also appears in the narrative told by the author of the hikayat. The goal is for the reading community or the listening community to understand how the previous people lived through and during the war. The vertical form of communication is the author's language that is based on God, leading to prayers and requests to Allah. Here, the concept of jihad in Acehnese society is not merely a physical effort but also a prayer to God. In the understanding of the Acehnese, no matter how great a person is or how dexterous he plays weapons, the war will be in vain if he or she does not pray to Allah. This is where the power of vertical communication is supplementary to horizontal communication in the Hikayat Prang Sabi.
This research is still focused on the Hikayat Prang Sabi, a phenomenal war saga in Aceh's history. There are still many other war sagas or hikayat in the Acehnese culture. In the future, it is hoped that there will be research on other war stories, and also using different frameworks to approach the notion of jihad, so that its concept in literary texts can open the horizons of thinking to many scholars.