Jihad has two fundamental meanings: the first, the greater jihad, is an inner struggle against one's evil tendencies; the second, the lesser jihad, is to convert unbelievers or to work towards the moral betterment of Islamic society (Peters 369).

It is a common misconception for non-Muslims to think of only the lesser jihad (the jihad encompassing "holy war") without giving credit to the emphasis Muslims give to the greater jihad, or the internal struggle (the more peaceful form of the word). But, as can be deduced by the parts of jihad listed below, many of the facets are those that do not promote or encompass war or violence.

Types of Jihad
Jihad against one's self (Al-Munajjid).  It is of first importance for a Muslim to make every effort to learn the teachings of Islam. It is often a great struggle to put Allah ahead of all things and to truly embrace these teachings. But, without this learning, a Muslim cannot expect to find happiness in this world or in the hereafter. Once a Muslim has learned the teachings, he or she must act according to the teachings.  It is not enough simply to learn them.  One must practice the teachings in one's daily life.

Next, a Muslim must call others to Islam and be courageous in the transfer of Islamic teachings. He or she must bear difficulties and insults with patience--sometimes a formidable task in the face of hostility towards Islam.

Jihad against the shaytan, or evilness.  Every Muslim is expected to defend against the doubts something or someone evil may employ to undermine the faith.  Muslims must also ward off the corruption that the shaytan provokes (Al-Munajjid).

Jihad of oppression.  Muslims can participate in physical jihad when confronted with oppressive situations. If a Muslim cannot fight, he or she is expected to speak out against the oppression. If he or she cannot speak out, then the oppression must be fought by hatred and the knowledge that it is wrong (Muhammad Salih Al-Munajjid). This is illustrated in the following quoteation from the Qur'an:

And what is the matter with you that you do not fight in the cause of Allah and for those weak,
ill treated and oppressed among men, women and children whose only cry is; 'Our Lord, rescue
us from this town whose people are oppressors and raise for us from you one who will protect
and raise for us from you one who will help.  (Surah An-Nisa 4:75) (qtd. in "Islam-A Religion of Terror?")

History of Jihad
The concept of jihad is influenced by the ideas regarding war, which began among pre-Islamic northern Arab tribes. It goes back to the wars fought by the Prophet Muhammad and holds a distinctive place in the Qur'an and the hadith. The Qur'an mentions jihad in reference to fighting against unbelievers and encourages believers to participate in sanctioned wars, promises rewards to those killed, and threatens those who refuse to participate. Other parts of the Qur'an deal with more practical matters concerning war including exemption from military service, prisoners of war, and truce (Peters 370).

The hadith clearly states that a war against unbelievers cannot begin without first summoning them to Islam or submission. The unbelievers must first be asked to convert. If they decline, they are to be asked to pay a poll-tax. If they refuse this, believers are allowed to fight them. It should be noted, however, that the Qur'an limits this option to the People of the Book (Christians and Jews) although in practice it was extended to other religions (such as the Zorastrians) (Peters 371).

Historical Functions of Jihad
Jihad has three main historical functions. First, it serves as motivation for Muslims to participate in wars against unbelievers--something regarded as a religious duty. Those killed in battle are promised to become martyrs and will go directly to Paradise.

Its second function is to enhance the strength of a ruler. One of the main tasks of a lawful caliph is to wage jihad against unbelievers. Doing so more firmly establishes his leadership position (Peters 371).

The third function of jihad is to provide a set of rules regarding relationships between unbelievers (the enemies) and believers and create a war "code of conduct" (Peters 371)--two things that, in the Prophet Muhammad's time, were very relevant and necessary.

Changing Interpretations
As with most concepts, jihad is ever-changing in its interpretations. This is, perhaps, one of the main reasons Westerners tend to have a distorted view of jihad. Although most aspects of jihad can be agreed upon by Muslims, it is expected that its parts will be questioned at some point.

An example of this is with two major Muslim sects, the Sunnis and the Shi'ites. Although they view jihad in very similar ways, there is one very important difference. The Twelver Shi'ites believe that jihad can only be waged under the leadership of a rightful imam. There has not been one since 873 CE. Thus, according to the Shi'ites, present-day expansionist jihad should not be waged. This, of course, is only in reference to expansionist jihad--defensive jihad is fought without question (Peters 371).

Another interpretation arose when Indian Muslim thinker Sayyid Ahmad Khan (1817-1898) expressed his belief that jihad should only be waged in the case of oppression or obstruction of faith. He used this interpretation to allay the fears of the British, who, at the time, accused the Muslims of wishing to restore Moghul rule and, under jihad, were plotting to fight the British. This belief was causing young Muslims to lose their government jobs. Khan's redefinition of jihad helped to prove to the British that it would go against jihad for Muslims to fight them, as the British were not being oppressive or obstructing their faith.

Contemporary thinkers offer an even wider array of views. Conservatives tend toward the classical view of jihad while radicals encourage the spread of Islam (at times through violence). Those who fall between conservatives and radicals each have their own varied interpretations, one of which is discussed below.

Jihad Today
In addition to the conservatives and radicals, since the events of 9/11, many contemporary Muslims are attempting to revisit what Westerners term "jihad." The fact that the term tends to be negatively connotated (in the Western world, at least) cannot go unnoticed by Muslims around the world. Jihad means, Muslims stress, "that Muslims should fulfill their duties to promote the cause of Islam. It is not only an outward act, but also an inward one to strengthen one's own self and correct one's own mistakes" (Mostafa).

Most importantly, jihad is first and foremost a inner struggle for betterment and one should not jump to the conclusion that it is solely a means to wage war. Of course, it also does not promise all conflicts will end peacefully or that war will not be waged in certain circumstances. Throughout history, and to the present day, jihad has been exercised in a variety of ways--including war.

Many modern-day Muslims are having difficulty coming to terms with the media-driven definition of jihad. Shaista Aziz, a Muslim professional raised in Great Britain, decided to pack her bags and leave her comfortable lifestyle in order to help the oppression experienced by the Palestinians. She worked in refugee camps, accompanied paramedics, and helped with the setup of income-generating plans. All of these efforts were in response to her strong will to participate in jihad. This, of course, cannot be considered violent jihad. Her jihad was in effort to help other people (Aziz 22).

Coming to Terms with Jihad as a Non-Muslim
It is easy to get caught up in the propaganda that defines jihad as a violent "holy war." But a look at the Qur'an proves that Muslims do not promote random acts of violence:

...If anyone killed a person not in retaliation for murder or to spread mischief in the land, it would be as
if he killed the whole of mankind. And (likewise) if anyone saved a life, it would be as if he saved the whole
of mankind.  (Surah Al-Maaida 5:32 ) (qtd. in "Islam-A Religion of Terror?")

Indeed, killing of other human beings is strongly discouraged, if not abhorred. Human life is highly esteemed in Islam and the concept of jihad does not seek to breach this sacredness. Jihad is about one's inner struggle to become a better Muslim and one's responsibility to uphold one's faith and it is important to Muslims around the world that this be understood.