Abstract
Jihad is among the most misunderstood and misrepresented concepts associated with Islam in modern discourse. This article examines the true breadth and purpose of jihad as presented in the Qur'an, the Sunnah, and the scholarly tradition — with special attention to contemporary clarifications offered by scholars such as Shaykh ul-Islam Dr. Muhammad Tahir-ul-Qadri and other classical and modern authorities. It addresses common misconceptions propagated by some orientalists and polemical narratives and emphasizes that jihad primarily denotes struggle: spiritual, moral, intellectual, and social. The article argues that the "biggest jihad" is the inner struggle (jihad al-nafs) — the striving to reform one’s own soul — and that other forms of struggle are strictly governed by ethical, legal, and spiritual limits.
Introduction
From pulpits to popular media, the word jihad often provokes confusion and fear. In many modern portrayals, particularly those influenced by orientalist or extremist interpretations, jihad is equated with holy war. Yet, in the Qur'an, Sunnah, and the Islamic intellectual tradition, jihad signifies a far broader and more humane concept: the exertion of effort in the path of righteousness, justice, and self-purification. The Prophet Muhammad (peace and blessings be upon him) described this effort as the heart of faith and as a necessary path for the moral and spiritual elevation of individuals and societies.
1. Linguistic Origins and the Classical Framework of Jihad
The Arabic root j-h-d signifies exertion, striving, and enduring effort. In pre-Islamic usage, it referred to the exertion of one’s capacity for an objective. With the advent of Islam, this term acquired a moral and spiritual orientation — striving in the way of God (fi sabilillah). The Qur'an employs derivatives of the term over 30 times, denoting various types of effort: striving with wealth, with the self, through knowledge, and in battle when ethically mandated.
Classical scholars elaborated this into categories, notably:
1. Jihad al-nafs (struggle against the self): the internal effort to purify the heart and conquer the ego. A prominent companion Abu Dhar Al-Gifari reported the Prophet (SAW) to have said: The best Jihad is for one to emancipate his own self against his desires (Bukhari: 1099).
2. Jihad bil-lisan (by speech): speaking the truth, preaching, and teaching. The Prophet ﷺ said that the greatest jihad is “a word of truth spoken before a tyrant ruler,” showing the deep power of honest and courageous speech.
3. Jihad bil-qalam (by the pen): scholarly and intellectual endeavors.
o The Prophet ﷺ said: “The scholars are the inheritors of the prophets. ”
The Quran also emphasizes the power of the written word:
“Nun. By the pen, and what they write. ” (Quran 68: 1)
4. Jihad bil-mal (by wealth): contributing resources for moral and social causes. The Jihad through wealth means spending lawful wealth in the cause of Allah in various beneficial ways, spending as on welfare projects.
5. Jihad bis-sayf (by the sword): armed struggle under legitimate authority for defense and justice. Physical form of struggle permitted in Islam under strict conditions, primarily for self-defense, protection of the oppressed, and preservation of peace and religious freedom. It is not an act of aggression or compulsion, but a last resort when peaceful options fail. The Quran allows fighting only against those who initiate hostility and emphasizes that even in battle, Muslims must uphold justice, avoid harming non-combatants, and cease fighting when the enemy inclines toward peace.
2. Qur'anic Context: Jihad as Moral and Spiritual Striving
The Qur'an’s usage of jihad is deeply embedded in a moral framework. The verse, “And strive for Allah with the striving due to Him” (22: 78), encompasses all forms of devotion and ethical exertion. Another verse instructs, “Strive against them with it (the Qur'an) a great striving” (25: 52), referring to intellectual and spiritual struggle through truth and persuasion, not combat.
Similarly, the Qur'an consistently balances the command for struggle with restrictions and virtues of mercy: “Fight in the way of Allah those who fight you but do not transgress; indeed, Allah loves not the transgressors” (2: 190).
3. The Prophetic Sunnah and the Inner Dimension of Jihad
The Prophet Muhammad (peace and blessings be upon him) modeled jihad as comprehensive moral striving. Early Muslim tradition preserves his statement upon returning from battle: “We have returned from the lesser jihad to the greater jihad” — that is, from combat to the struggle against one’s self. Whether this narration is classified as weak or sound, the principle it conveys resonates through the Prophet’s entire life: patience, forgiveness, and moral strength are superior to physical confrontation.
4. The Broader Ethic of Jihad: Moral Upbringing and Patience
The spiritual and social dimensions of jihad manifest through self-discipline, moral upbringing (tarbiyah), and patience (sabr). Dr. Tahir-ul-Qadri describes this as the “constructive jihad” — the continuous endeavor to reform one’s character, family, and community through ethical excellence.
Raising children, educating them in virtue, and resisting temptation are lifelong jihads. The Prophet said: “The best among you are those who are best to their families. ” (Tirmidhi).
Jihad through patience, mentioned over seventy times in the Qur'an, represents the believer’s moral backbone. Facing injustice without succumbing to hatred is one of the hardest and noblest struggles. This moral jihad transforms individuals and strengthens society against despair and corruption.
5. Dr. Tahir-ul-Qadri’s Scholarly Contribution
Shaykh ul-Islam Dr. Muhammad Tahir-ul-Qadri, founder of Minhaj-ul-Quran International, has been a leading global voice in reclaiming the authentic understanding of jihad. In his monumental Fatwa on Terrorism and Suicide Bombings (2010), he systematically dismantles extremist misinterpretations that equate jihad with terrorism. Drawing upon Qur'anic exegesis and classical jurisprudence, he concludes:
1. Jihad is a moral, spiritual, and intellectual struggle — not unrestrained warfare.
2. No individual or group may declare violent jihad; it is the prerogative of legitimate authority under defined conditions.
3. Terrorism, suicide attacks, and killing of non-combatants are absolutely forbidden and constitute major sins.
4. The highest jihad is against one’s ego, corruption, and injustice within oneself and society.
Dr. Qadri’s writings echo the moral heritage of Islamic civilization — that jihad aims to establish peace, justice, and compassion, not chaos. His works have received international recognition for providing a scholarly and theological antidote to violent extremism.
6. Inner Jihad as the Greatest Struggle
Inner jihad is the nucleus of all striving. Imam Ibn al-Qayyim explains that jihad al-nafs precedes other forms, for without self-control and sincerity, no external effort bears fruit. The Qur'an declares, “Indeed, Allah will not change the condition of a people until they change what is within themselves. ” (13: 11).
Thus, personal reform — overcoming arrogance, anger, greed, and heedlessness — is the most vital jihad. Dr. Qadri frequently highlights that spiritual purification (tazkiyah al-nafs) is the heart of Islam’s moral system. Through prayer, remembrance, fasting, charity, and service, believers wage an ongoing battle against the lower self.
This jihad of self-correction cultivates empathy and justice. A person who conquers his ego will naturally oppose oppression and promote harmony. Hence, societal reform begins with personal reform.
7. Patience, Forgiveness, and Endurance as Forms of Jihad
The Qur'an repeatedly praises those who respond to evil with good (Q41: 34). To forgive when one has the power to punish is an act of great jihad. The Prophet’s mercy toward his persecutors at Taif and Mecca exemplifies this. Forgiveness refines the soul and heals societies.
Patience is not passivity but disciplined endurance. Dr. Qadri describes sabr as “active resilience” — striving to maintain goodness despite hardship. This enduring patience is what sustains communities through injustice and misfortune.
8. Orientalist Misrepresentations and Their Impact
Orientalist scholars during the colonial period often portrayed Islam as inherently militant, presenting jihad as a doctrine of perpetual war. Writers such as Sir William Muir and others extracted Qur'anic verses from context, interpreting them through a Eurocentric lens of imperial expansion. This misreading, coupled with colonial experience, deeply influenced Western perceptions of Islam.
Modern media sometimes inherits these distortions, equating every armed conflict involving Muslims with jihad. Conversely, extremist groups internalize this reduction, weaponizing the term to justify illegitimate violence. Both extremes — orientalists and extremists — detach jihad from its ethical and spiritual moorings.
Scholars like Dr. Qadri, Dr. Hamza Yusuf, and the late Sheikh Muhammad al-Ghazali emphasize that the corrective approach must highlight jihad’s intellectual and moral dimensions. True jihad uplifts humanity; it does not degrade it.
9. Reclaiming Jihad for Modern Times
Reinterpreting jihad for contemporary audiences requires returning to its Qur'anic roots and ethical essence. Dr. Qadri’s writings urge Muslims to:
• Engage in educational jihad — spreading authentic knowledge.
• Undertake moral jihad — personal reform and ethical activism.
• Support social jihad — building institutions of justice and compassion.
• Denounce violent extremism — rejecting distortions that harm Islam’s message.
By prioritizing these peaceful, constructive jihads, Muslims can counter Islamophobia and restore Islam’s image as a faith of mercy, intellect, and social justice.
10. Responses to Contemporary Challenges
In today’s global climate of misunderstanding, Muslims face dual challenges: internal radicalization and external misrepresentation. The antidote to both is knowledge and ethical consistency. The Qur'an calls believers to be “witnesses unto mankind” (2: 143) — a model community demonstrating moderation, mercy, and justice.
Educational programs, interfaith dialogues, and civic engagement all constitute modern arenas of jihad. Each act of truth-telling, every compassionate gesture, and every moment of patience becomes a step in the greatest struggle — aligning one’s will with God’s moral order.
Conclusion
The concept of jihad, when correctly understood, reveals Islam’s profound moral depth. It is not a doctrine of violence but a system of disciplined striving for truth, virtue, and justice. The greatest jihad remains the internal one — to conquer ego, hatred, and ignorance. Through this inner victory, all other forms of struggle become ethical and beneficial.
Shaykh ul-Islam Dr. Muhammad Tahir-ul-Qadri’s contributions reaffirm that jihad is a path of peace, knowledge, and self-purification. By embracing patience, moral upbringing, intellectual labor, and compassion, humanity can rediscover jihad as the force that uplifts rather than destroys.