What Is Jihad? Purpose, Meaning, & Misrepresentation

Jihad is not a scary word, but it is often maligned to instill fear in people

As a Muslim American, my jihad begins in the quietest moments—long before any external struggle. It begins with the discipline to sleep on time so I can rise for pre‑dawn prayer (Fajr prayer) and nourish my soul. It includes resisting the temptation to skip a healthy breakfast, a seemingly small act that nonetheless strengthens my body. My jihad requires that I dedicate time each day to serving humanity—through charity, volunteer work, mentoring, or advocacy—to nourish my moral development. And finally, my jihad calls me to read, learn, and engage viewpoints that challenge my assumptions, to nourish my intellect and foster true pluralism.

In all of this, jihad demands that I respond to those who malign or misrepresent Islam with decency and integrity, because that is the example the Prophet Muhammad (sa) set for all Muslims. My jihad is defined by service, justice, self‑improvement, and compassion—not hate. And part of my jihad is to ensure those around me understand what jihad actually means.

What Does the word “Jihad” Actually Mean?

At the White House, a journalist asked Donald Trump if he thinks “the man standing next to him (referencing Zohran Mamdani) is a “jihadist.”

Surprising many, given his past statements, Donald Trump emphatically responded no. You can watch the exchange here.

Meanwhile, Democratic Senator Kirstin Gillibrand accused Zohran of wanting to “wage global jihad.” This is a lie. Zohran said no such thing, ever. Not to be outdone, Republican Gubernatorial candidate Congresswoman Elise Stefanik posted this grotesque and mortifying tweet a short while ago.

This bipartisan hate and demonization of Islam and Muslims helps no one. It makes our country less inclusive, more fearful, and less united. The antidote to this hate is not more hate, but a sense of humanity grounded in facts and education. So let’s dive in—how do we understand this word, Jihad?

First, let’s make clear that Jihad does not mean “holy war.” Open an Arabic dictionary and you’ll see that the word Jihad derives from jahada, meaning “to strive,” “to struggle,” or “to exert one’s utmost effort.” Thus, Islamic scholarship identifies jihad as occurring in three primary forms:

1. Jihad against the self (al‑jihad al‑akbar)
2. Jihad against satanic or immoral influences
3. Jihad against a visible enemy in justified self-defense

These categories originate from the teachings of the Prophet Muhammad (sa), who once declared upon returning from battle:

“We are returning from the lesser jihad to engage in the greater jihad—the jihad against the self.”

Thus, the Prophet (sa) himself defined the greatest jihad not as physical warfare, but as the internal moral struggle to restrain one’s ego, impulses, and selfish desires—the struggle against the “self that incites to evil.”

1. Jihad Against the Self

This form of jihad is the foundation of Islamic spirituality. It is the struggle to cultivate discipline, humility, honesty, compassion, and restraint. It is the effort to overcome arrogance, anger, cruelty, and injustice—first within oneself, and then within society.

It is, in essence, the same concept found in all major faith traditions:

• The struggle of the Apostle Paul against the “law of the flesh”
• The Buddhist effort to conquer desire
• The Jewish and Christian emphasis on wrestling with the self

This jihad is lifelong and encompasses every aspect of ethical development.

2. Jihad Against Immoral Influences

The second dimension of jihad involves resisting immoral or destructive influences—temptations, harmful ideologies, cruelty, exploitation, and injustice. It is the internal and external struggle to uphold goodness over wrongdoing. As with the temptation of Christ, the Qur’anic and Prophetic tradition frames this jihad as vigilance against forces—internal or external—that pull one toward injustice. Once again, this is a personal jihad, not one in which we can impose our moral standards on others. Rather, it once again calls upon us to self-reflect, self-reform, and self-analyze our personal state of being.

For example, in Islam, alcohol is forbidden to consume as a drink. This is one reason I choose not to drink alcohol. That is my jihad. Jihad is not, however, me imposing my moral standard on others. Doing so would undermine the very purpose of jihad functioning as a personal, internal struggle.

3. Jihad Against a Visible Enemy

Islam permits physical fighting only in legitimate self-defense and under strict ethical constraints. The Qur’an states:

“Permission [to fight] is given to those against whom war is waged, because they have been wronged.” (22:39–41)

These verses—among the earliest permissions for defensive warfare—explicitly command Muslims to fight not for dominance, but to preserve universal religious freedom. The Qur’an commands Muslims to protect:

• Temples
• Churches
• Synagogues
• Mosques

and those who worship within them. (22:40)

This is a remarkable and historically unprecedented mandate: to risk one’s life defending the houses of worship of other faiths.

Furthermore, Islamic law emphatically forbids:

• initiating aggression
• targeting civilians
• destroying crops or infrastructure
• harming clergy, women, children, or the elderly
• forced conversions
• collective punishment

Jihad in this sense is defensive, never expansionist. And even then, restraint, justice, and the pursuit of peace are paramount. I have written previously in detail about the Islamic teachings regarding self-defense as a means to avoid and limit violence.

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The Weaponization of Jihad

In the modern era, the word “jihad” has become weaponized by extremists like the Taliban, and anti-Muslim extremists who spread fear and discord to justify collective punishment. The so-called “war on terror” launched by George Bush as a “crusade ordained by God” and Dick Cheney has killed an estimated 4.5-4.7 million Muslim civilians—according to a detailed study by Brown University.

One side exploits the term to justify violence; the other weaponizes it to justify all out war. Yet neither reflects the scholarly, historical, or Qur’anic meaning of jihad.

The Qur’an repeatedly urges reason, justice, and reflection. It commands Muslims to argue “in the way that is best,” to uphold freedom of conscience, and to pursue peace whenever the enemy inclines toward peace. This is not extremism. This is not domination. This is not holy war.

This is struggle in the pursuit of moral excellence, justice, dignity, and service.

Why a Clear Definition Matters

A correct understanding of jihad allows us to challenge extremist propaganda and counter anti‑Muslim disinformation. The true meaning of jihad is a universal struggle for self‑improvement, justice, and compassion.

It is the struggle to better ourselves.
The struggle to protect the vulnerable.
The struggle to foster peace.
The struggle to uphold truth.
And the struggle to ensure that our actions reflect the highest moral ideals.

This is jihad.

Note: You may also enjoy this recent podcast with Daisy Khan on the topic of Jihad.