This article analyzes the political approach of the Noble Qur'an and the influence of the imperative and prohibitive rhetorical styles in the Āyāt al-Aḥkām concerning Jihād. The primary objective of this research is to elucidate the human, social, and political relationships reflected in the verses on Jihād and to examine the impact of these rhetorical forms on political and social decision-making during the lifetime of the Prophet (PBUH) and thereafter. The findings indicate that the verses concerning Jihād, particularly those found in Sūrat Baqarah, Sūrat Āl ʿImrān, and Sūrat Tawbah, are structured in a manner that emphasizes the ethical and social dimensions of Jihād alongside its military aspects. The imperative and prohibitive styles employed in these verses not only convey divine commands but also communicate secondary meanings concerning justice, the pursuit of truth, and the defense of the oppressed. This approach reminds Muslims that Jihād extends beyond a purely military concept and is presented as a means of realizing justice and establishing social balance. The study employs analytical and exegetical methods to examine the relevant Qur'anic verses. Drawing upon authoritative Qur'anic commentaries such as al-Mīzān by ʿAllāmah Ṭabāṭabāʾī and Majmaʿ al-Bayān by al-Ṭabrisī, the findings demonstrate that Jihād in the Qur'an is defined not merely as physical combat but as an endeavor to uphold human rights, defend the mustaḍʿafūn (the oppressed), and establish social justice. The Qur'anic verses indicate that Jihād serves as an instrument for the realization of justice and the protection of the rights of the oppressed rather than merely constituting a military action. More broadly, a deeper understanding of the secondary meanings conveyed through the imperative and prohibitive styles of the Qur'an can contribute to the establishment of social and political institutions founded upon justice and peaceful coexistence. Such an approach can provide a basis for constructive dialogue among different religious schools and cultures while fostering a more profound understanding of the humanistic and ethical principles underlying Jihād. Ultimately, these findings may contribute to the promotion of security, peace, and friendship among diverse societies and offer a model for policymaking grounded in both Islamic and humanitarian principles. By emphasizing the ethical and social dimensions of Jihād, this article contributes to a deeper understanding of Qur'anic concepts and their application within contemporary societies.