Is 'Kafir' a Faith-Neutral Word? A Response to Ghulam Mohiyuddin

By Naseer Ahmed, New Age Islam 7 April, 2025 Introduction: The Challenge of Misunderstanding The term kafir has long been a point of contention, misused and misrepresented by both external critics and internal misinterpretations. It has been weaponized, distorted into a tool of division and hostility, far removed from its original, nuanced Quranic meaning. In an era where the complexities of language and faith are often oversimplified, the time has come to reclaim the true meaning of kafir—to restore it to its rightful place as a concept of moral rejection, not a sectarian slur. The Quran speaks with clarity, and it is our responsibility to ensure that its message is neither lost nor twisted. This is not merely an academic exercise; it is a moral imperative to understand and proclaim the truth as revealed in the Quran, unapologetically and with unwavering conviction. 1. Definition: ‘Kafir’ as the Quran Uses It The term ‘Kafir’ is a verbal noun derived from the Arabic root k-f-r, which at its core means to cover, conceal, or reject. The Quran uses the word consistently to describe someone who rejects something—often Truth (Haqq), God, Revelation, or Guidance. This means the term does not inherently denote religious identity. The Quran uses it for a variety of contexts: rejecters of Allah, His Signs, the Hereafter, His Messengers, and even of false gods (e.g., in verse 30:13, where those who turn away from their false gods are described as 'Kafiruna' in them). It also uses the verb form of kafara to describe God Himself in a positive sense: "...and blots out (yakfir) from us our iniquities" (3:193). Thus, the term depends not on who is rejecting or what is being rejected, but on the act of rejection itself. The context in each case determines what is being rejected and whether the rejection is righteous or blameworthy. A Muslim rejecting false gods is just as much a kafir (rejecter) as a polytheist rejecting the Quran. 2. The Problem Is Not the Word, but Its Abuse Ghulam Mohiyuddin is correct that the term has often been used wrongly—as a slur, a sectarian weapon, or an excuse for violence. Sunnis calling Shias kafir, extremists branding everyone outside their narrow worldview as kafir—these are indeed abusive uses. But the solution is not to discard the word altogether. If we discarded every term corrupted by misuse, we would lose half the vocabulary of religion and ethics. We don’t abandon the word jihad just because extremists misused it. We clarify its true meaning. The same goes for kafir. To discard it would be to abandon the very clarity the Quran provides on the nature of rejection, hypocrisy, and disbelief—concepts essential for any moral framework. 3. Discarding the Word Is a Grave Error To suggest we should “discard the word” kafir is not only intellectually lazy, but deeply dangerous. It amounts to an admission of guilt for a crime we haven’t committed, and opens us to charges of hypocrisy—as if we are trying to cover up (kuffara) what our scriptures actually say to deceive others. It also sets a dangerous precedent. If we jettison Quranic terms to appear more palatable to critics, we whet the appetite of Islamophobes who will only be emboldened to demand more: "Now give up jihad, now disown Sharia, now abandon hijab, now stop praying in Arabic…" Ghulam Mohiyuddin is, perhaps unwittingly, doing exactly what our detractors want: making us disown our own religion step by step under the guise of modern sensitivity. To discard the term kafir now is not merely a compromise—it is an act of strategic self-destruction, laying ourselves open to further attacks and demands. It will not satisfy the enemies of Islam, but embolden them. They will find a problem with everything Islamic and make us reject it altogether. I suspect that this is precisely the goal of the hypocrites also. We must not fall into that trap. The solution is not appeasement but education—to make clear the Quranic use of the word, acknowledge how our scholars distorted it, and reclaim its rightful, faith-neutral meaning. 4. Let the Quran Speak for Itself A plain reading of the Quran shows that kafir is not a slur or a blanket label for non-Muslims. It is a description of behaviour—of rejection, denial, and covering up of truth. It is sometimes even used for believers in specific contexts, such as those who act hypocritically, behave with ingratitude, or disobey divine guidance. Importantly, the Quran does not label every polytheist or disbeliever as a kafir. Many among the mushrikin (polytheists) and the People of the Book are never called kafir unless they actively reject, oppose, or conceal the truth. In fact, some polytheists are shown mercy and protection (e.g., 9:6), and some disbelievers are described neutrally depending on their actions or openness. Examples where kafir is applied even to those who believe: (2:254): The kafirun and zalimun are believers who fail to spend from Allah’s provisions—they are ingrate rebels. (2:264): The kafirin are those who give charity for show and do not believe truly in Allah or the Last Day. (4:37): The kafirin are misers who hide God’s bounties, within a passage still addressing believers. (3:130-131): Believers who devour usury are told to fear the Fire prepared for the kafirin—indicating that those who act unjustly are treated as kafirin by their deeds. 5. Proof that All Disbelievers Are Not Kafir All dawah (invitation to faith) in the Quran is directed at those who are open to listening—not those who have already rejected with hostility (Kafirun). In Surah Al-Kafirun, the Prophet is instructed to say to the hostile rejecters (Kafirun) among the mushrikun, “To you be your religion, and to me mine” (109:6). This signifies a closure of dialogue—not with all polytheists, but with those among them who had already become Kafirun through persistent and hostile rejection. And yet, the Prophet continued to preach to other mushrikun—those who were not openly hostile, nor had made a final decision to reject. This shows that not every disbeliever was a kafir in Quranic terms. Consider also verse 2:6: “As to those who reject Faith (kafaru), it is the same to them whether you warn them or do not warn them; they will not believe.” If every disbeliever were automatically a kafir, then this verse would render dawah meaningless: "no disbeliever will ever believe." But that is not what the Quran teaches. The verse specifically refers to those who have consciously and decisively rejected faith—the true kafaru. This again proves that kufr is a conscious and final act of rejection, not a default label for all non-believers or non-Muslims. Thus, the Quran’s use of kafir is based purely on action and intent, not on religious identity. By reclaiming this Quranic clarity, we not only preserve the integrity of the scripture, but also disarm those who use the word to divide, abuse, or persecute. 6. The Way Forward The Quran is not veiled in ambiguity. Its message shines with unparalleled clarity for those who approach it with sincerity and openness. The issue is not with the word kafir—the issue lies in what we have allowed others to distort it into. The problem is not the Quran that needs defending, but our own commitment to it that must be reasserted. Let us be unyielding in our resolve: Kafir is not a sectarian weapon. It is not a term of division, degradation, or destruction. It is a profound moral concept, a marker of rejection—an act, not an identity. To reduce it to a tool of dehumanization is to betray its divine purpose. To abandon it now, in the face of external pressure or self-doubt, is to abdicate our responsibility—not just to our faith, but to our very selves. It is an admission of defeat to those who seek to warp our beliefs for their own agendas. It is an act of self-surrender to those who wish to see Islam not in its pristine form, but as a distorted reflection of their narrow worldview. This is a surrender we cannot—and must not—allow. What must be relinquished is not the Quranic word, but the perversion of it. What we must reject is not the language of truth, but the falsehoods that have been imposed upon it. If the word kafir has been wielded to harm, let us now wield it to restore. Let us reclaim its rightful, context-bound meaning—a meaning that is determined by action, intention, and truth, not by sectarianism or prejudice. We are not the problem. The Quran is not the problem. The problem is the misapplication of both. The solution does not lie in retreat or appeasement—it lies in a bold reclamation of the very principles that have been lost to ignorance. We must educate, not apologize. We must clarify, not conceal. We must stand firm, with conviction and wisdom, unwavering in our commitment to the true message of Islam. The time for hesitance is gone. The time for assertion, for clarity, for unrelenting courage has arrived. We must no longer cower in the shadows of doubt. We must declare our faith—not meekly, not apologetically, but with the confidence and dignity that comes from knowing the truth. Let the Quran speak for itself. Let it resonate in every corner of the world, unhindered by the distortions of those who seek to undermine it. And let us, the true followers of this noble revelation, stand resolute in its defence. We do not seek to please our critics. We seek only to live the truth, to speak the truth, and to be the truth in all that we do. ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/responding-kafir-faith-neutral-word/d/135084 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism