By Naseer Ahmed, New Age Islam
13 October 2016
The major source of mistranslation of the
Quran is the mistranslation by every translator of the Quran of the word
“Kafaru” as “disbeliever”. A disbeliever is understood as “those who are not
followers of Prophet Muhammad” although even this meaning of disbeliever is
incorrect. The Quran does not use the word Kafaru in the sense of “disbeliever”
even in a single verse! As a matter of fact, the Quran makes it unmistakably
clear that Kafaru means not a disbeliever but one of the following:
a) Religious persecutor
c) Those who were fighting against the
Muslims for no other reason except for their faith
d) An insincere Muslim
e) A deliberate rejecter of the truth.
In every verse related to fighting and war,
the Quran uses Kafaru in the sense of either a), b) or c) above and not for
those under the category d) or e). We can imagine how the meaning gets
distorted if in such verses, Kafaru is translated as disbeliever who could be a
peaceful disbeliever but not an oppressor! The impression created is that the
Quran commands fighting against the disbelievers or that Islam stands for the
destruction of all other religions. Nothing can be farther from the truth.
The Kafaru are a category apart and can
otherwise be Muslim, Jew, Christian or Polytheist
(98:1) The Kafaru, among the People of
the Book and among the Mushrikin, were not going to depart (from their ways)
until there should come to them Clear Evidence,-
(98:6) Those Kafaru, among the People of
the Book and among the Mushrikin, will be in Hell-Fire, to dwell therein (for
aye). They are the worst of creatures.
(2:105) It is never the wish of the
Kafaru among the People of the Book, and among the Mushrikin, that anything
good should come down to you from your Lord. But Allah will choose for His
special Mercy whom He will - for Allah is Lord of grace abounding.
(9:90) And there were, among the desert
Arabs (also), men who made excuses and came to claim exemption; and those who
were false to Allah and His Messenger (merely) sat inactive. Soon will a
grievous penalty seize the Kafaru among them. (The Kafaru referred to here are
From the above verses it is clear that the
Kafaru can be from among any religious group including the Muslims and not all
people of any faith are referred to as Kafaru. Translating Kafaru as
disbeliever is therefore a gross mistranslation.
If all polytheists were considered as
Kafaru, then the verses cited above would have been worded not in the manner
they are worded but as follows:
(98:1) The Mushrikin and the Kafaru,
among the People of the Book, were not going to depart (from their ways) until
there should come to them Clear Evidence,-
(98:6) The Mushrikin and the Kafaru, among
the People of the Book, will be in Hell-Fire, to dwell therein (for aye). They
are the worst of creatures.
(2:105) It is never the wish of the
Mushrikin and the Kafaru among the People of the Book,, that anything good
should come down to you from your Lord. But Allah will choose for His special
Mercy whom He will - for Allah is Lord of grace abounding.
In the reworded verses, it means all the
Mushrikin and only the Kafaru among the People of the Book which by implication
would then mean that all the Mushrikin are Kafaru. Clearly this is not what is
intended, and not all the Mushrikin are considered as Kafaru by the Quran in
any of the verses. Verse 9:3 is another clear example that covers only the
Mushrikin and uses both terms Mushrikin to cover all of them with whom treaty
is dissolved and also to the Kafaru or to the Kafaru among the Mushrikin for
whom a grievous penalty is proclaimed. The Kafaru are those who fought against
the Muslims and the non Kafaru are those who never fought against the Muslims.
(9:3) And an announcement from Allah and
His Messenger, to the people (assembled) on the day of the Great Pilgrimage, -
that Allah and His Messenger dissolve (treaty) obligations with the Mushrikin.
If then, ye repent, it were best for you; but if ye turn away, know ye that ye
cannot frustrate Allah. And proclaim a grievous penalty to the Kafaru.
There isn’t even a single verse that
castigates the Mushrikin or the Polytheists or says that they will be cast into
hell. It is always the Kafaru who will be cast into hell. There are two verses
that say that polytheism is an unforgivable sin but these verses are in the
context of Jews and Muslims. For the Jews and Muslims, polytheism would be
going against the clear and known tenets of their religion and is an
unforgivable sin. For others, only those who die rejecting the truth knowing it
to be the truth are kafir. Those who die without ever coming to know of the
“truth” are not kafir.
The Second Major Misunderstanding
The second major understanding comes from
the following verse:
(3:85) If anyone desires a religion
other than Islam (submission to Allah), never will it be accepted of him; and
in the Hereafter He will be in the ranks of those who have lost (All spiritual
Islam and Muslim however have a broader
meaning and cover the righteous of every faith.
(2:62) Those who believe (in the
Qur´an), and those who follow the Jewish (scriptures), and the Christians and
the Sabians,- any who believe in Allah and the Last Day, and work
righteousness, shall have their reward with their Lord; on them shall be no
fear, nor shall they grieve.
Anyone who believes in God and the last Day
or The Day of Judgment and works righteousness is a Muslim
(22:34) To every people did We appoint
rites (of sacrifice), that they might celebrate the name of Allah over the
sustenance He gave them from animals (fit for food). But your god is One God:
submit then your wills to Him (in Islam): and give thou the good news to those
who humble themselves,-
The verse above refers to people of other
faiths. Since there is only one God and all of them follow the rites appointed
to them in submission to Allah (by whatever name), their faith is Islam.
(27:44) She was asked to enter the lofty
Palace: but when she saw it, she thought it was a lake of water, and she
(tucked up her skirts), uncovering her legs. He said: "This is but a
palace paved smooth with slabs of glass." She said: "O my Lord! I
have indeed wronged my soul: I do (now) submit (in Islam), with Solomon, to the
Lord of the Worlds."
The above verse is about Prophet and King
Solomon and Queen Sheba who preceded Jesus and their religion is Islam.
(2:132) And this was the legacy that
Abraham left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen
the Faith for you; then die not except in the Faith of Islam."
(2:136) Say ye: "We believe in Allah,
and the revelation given to us, and to Abraham, Isma´il, Isaac, Jacob, and the
Tribes, and that given to Moses and Jesus, and that given to (all) prophets
from their Lord: We make no difference between one and another of them: And we
bow to Allah (in Islam)."
Islam is the religion of every prophet and
of every person who believes in God (by whatever name), and in the consequences
of his deeds beyond this life, and works righteousness.
House of God
Monasteries, churches, synagogues, and
mosques, in which the name of Allah is commemorated in abundant measure.
Third Major Source of Misunderstanding
are the Verses giving permission or the command to Fight.
The misrepresentation and mistranslation is
mainly on account of:
1. Kafaru is mistranslated as disbeliever
instead of religious persecutor which is what it means in all the verses. If it
is correctly taken as religious persecutor, then even the precise context
becomes unimportant because who can object to fighting against the oppressor?
2. Fight until the “Deen of Allah” prevails.
Deen of Allah means the law of Allah which includes: a) There is no compulsion in religion (2:256)
and b) To the peaceful disbeliever be his way (109:6). However, most
translators translate “Deen of Allah” as faith in Allah which is incorrect and
conveys a totally different meaning of accepting the faith of Islam. See also
verse 12:76 where Dini Maliki means Law of the King.
With correct translation as above, no verse
is problematic even without knowing the context outside what the Quran itself
(2:190) Fight in the cause of Allah those
who fight you, but do not transgress limits; for Allah loveth not
transgressors.(191) And slay them wherever ye catch them, and turn them out
from where they have Turned you out; for tumult and oppression are worse than
slaughter; but fight them not at the Sacred Mosque, unless they (first) fight
you there; but if they fight you, slay them. Such is the reward of the Kafirin.
(The Kafirin are not any disbeliever but specifically those who fight you)
(192) But if they cease, Allah is Oft-forgiving, Most Merciful.(193) And fight
them on until there is no more Tumult or oppression, and there prevail the law
of Allah (dinu lillah); but if they cease, Let there be no hostility except to
those who practise oppression.
(217) They ask thee concerning fighting
in the Prohibited Month. Say: "Fighting therein is a grave (offence); but
graver is it in the sight of Allah to prevent access to the path of Allah, to
deny Him, to prevent access to the Sacred Mosque, and drive out its
members." Tumult and oppression are worse than slaughter. Nor will
they cease fighting you until they turn your back from your faith if they can.
And if any of you Turn back from their faith and die in unbelief, their works
will bear no fruit in this life and in the Hereafter; they will be companions
of the Fire and will abide therein.
(2:246) Hast thou not Turned thy vision
to the Chiefs of the Children of Israel after (the time of) Moses? they said to
a prophet (That was) among them: "Appoint for us a king, that we May fight
in the cause of Allah." He said: "Is it not possible, if ye were
commanded to fight, that that ye will not fight?" They said: "How
could we refuse to fight in the cause of Allah, seeing that we were turned out
of our homes and our families?" but when they were commanded to fight,
they turned back, except a small band among them. But Allah Has full knowledge
of those who do wrong.
(4:75) And why should ye not fight in
the cause of Allah and of those who, being weak, are ill-treated (and
oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue
us from this town, whose people are oppressors; and raise for us from thee one
who will protect; and raise for us from thee one who will help!"
(8:36) The Kafaru spend their wealth to
hinder (man) from the path of Allah, and so will they continue to spend; but in
the end they will have (only) regrets and sighs; at length they will be overcome:
and the Kafaru will be gathered together to Hell;-(37) In order that Allah may
separate the impure from the pure, put the impure, one on another, heap them
together, and cast them into Hell. They will be the ones to have lost.(38) Say
to the Kafaru (religious persecutors), if (now) they desist, their past would
be forgiven them; but if they persist, the punishment of those before them is
already (a matter of warning for them).(39) And fight them on until there is no
more tumult or oppression, and there prevail the law of Allah altogether and
everywhere (dinu kulluhu lillah); but if they cease, verily Allah doth see all
that they do.
(22:39) To those against whom war is
made, permission is given (to fight), because they are wronged;- and
verily, Allah is most powerful for their aid;-(40) (They are) those who have
been expelled from their homes in defiance of right,- (for no cause) except
that they say, "our Lord is Allah". Did not Allah check one set
of people by means of another, there would surely have been pulled down
monasteries, churches, synagogues, and mosques, in which the name of Allah is
commemorated in abundant measure. Allah will certainly aid those who aid his
(cause);- for verily Allah is full of Strength, Exalted in Might, (able to
enforce His Will).
The cause for fighting is clearly to fight
against religious persecution or any kind of oppression until the law of Allah
prevails which means until there is no more compulsion in religion or any kind
of oppression. The verses are of eternal relevance. It is the mistranslations
on account of which some Muslims become oppressors or “Kafaru” that must
(23:18) Nay, We hurl the Truth against
falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah!
woe be to you for the (false) things ye ascribe (to Us).
(39:32) who, then, does more wrong
than one who utters a lie concerning Allah, and rejects the Truth when it comes
to him; is there not in Hell an abode for blasphemers?
(33) And he who brings the Truth and
he who confirms (wa Saddaqa) (and supports) it - such are the men who do right.
(34) They shall have all that they
wish for, in the presence of their Lord: such is the reward of those who do
(35) So that Allah will turn off from
them (even) the worst in their deeds and give them their reward according to
the best of what they have done.
Unless people support the dissemination of the
correct version, how can we transform Islamic theology? Nothing that I have
written in this article is new or what I have not written in other articles and
yet, instead of disseminating the correct understanding, people indulge in the
same arguments based on the mistranslations. Which is easier, correcting the
wrong understanding based on mistranslations or invasive methods with the text
of the Quran? In any case, not a word from the Quran can be changed nor is
required to be changed but those who do not mean well, will continue with their
chant for changing this or that. Clearly, the Quran has been carrying the burden
of falsehood heaped on it by bigoted scholars and the effort that will be
blessed by Allah is the effort to clean it up of all the falsehood heaped on it
through mistranslations and misinterpretations. Will people choose the way that
is blessed or the way that is accursed?
(10:25) But Allah does call to the Home
of Peace: He does guide whom He pleases to a way that is straight. (26) To
those who do right is a goodly (reward)- Yea, more (than in measure)! No
darkness nor shame shall cover their faces! they are companions of the garden;
they will abide therein (for aye)!(27) But those who have earned evil will have
a reward of like evil: ignominy will cover their (faces): No defender will they
have from (the wrath of) Allah: Their faces will be covered, as it were, with
pieces from the depth of the darkness of night: they are companions of the
Fire: they will abide therein (for aye)!
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 is a frequent
contributor to NewAgeIslam.com
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When the Quran itself is making the meaning of kafir clear in any
given verse in which the word appears, why do you need the knowledge of Arabic
to know its meaning? Not taking the meaning that is being made clear by the
Quran but assuming a different meaning from one’s knowledge of Arabic is the
problem. As explained earlier, kafir could not have had the meaning of disbeliever
in the Prophet’s times but acquired this meaning later when Islam spread among
the Christians who brought to Islam both the concept of disbeliever and of
exclusivism. Arabic was the language of the pagan Arabs and there is no way
that there could have been a word for disbeliever in that language or the
concept of exclusivism. Islam of the Quran also does not have the concept of
exclusivism nor any single word for disbeliever. It does not even have a single
word for martyr but the Arabic word “Shuhuda” or “shaheed” has changed meaning
in later years to mean martyr thereby corrupting the message of the Quran. Islamic
scholarship that is available to us is from the 10th century onwards
after such corruption had taken place. Fortunately, the Quran itself helps us clean
up the corruption and in that sense, it is incorruptible.
People with knowledge of Arabic and of the ahadith read into the
Quran the wrong meanings and the correct meaning therefore escapes them. Only a
clinical approach without the defective foreknowledge helps understand the
Honesty requires that you consider what is presented and give your
opinion. If you run away from it, then you are deliberately shutting out the
truth and you are a willful and deliberate rejecter of the truth and you know what
that means. Why ask hypothetical questions when we can ask a real one and get a
The following are verses
from Surah Taubah:
(1) A (declaration) of immunity from Allah and His Messenger, to
those of the Mushrikin with whom ye have contracted mutual alliances:-
(2) Go ye, then, for four months, backwards and forwards, (as ye
will), throughout the land, but know ye that ye cannot frustrate Allah (by your
falsehood) but that Allah will cover with shame the Kafirin.
(3) And an announcement from Allah and His Messenger, to the
people (assembled) on the day of the Great Pilgrimage,- that Allah and His
Messenger dissolve (treaty) obligations with the Mushrikin. If
then, ye repent, it were best for you; but if ye turn away, know ye that ye
cannot frustrate Allah. And proclaim a grievous penalty to the Kafaru.
(4) (But the treaties are) not dissolved with those Mushrikinwith whom
ye have entered into alliance and who have not subsequently failed you in
aught, nor aided any one against you. So fulfil your engagements with them to
the end of their term: for Allah loveth the righteous.
(5) But when the forbidden months are past, then fight and slay
the Mushrikin wherever ye find them, and seize them, beleaguer them, and
lie in wait for them in every stratagem (of war); but if they repent, and
establish regular prayers and practise regular charity, then open the way for
them: for Allah is Oft-forgiving, Most Merciful.
(6) If one amongst the Mushrikin ask thee
for asylum, grant it to him, so that he may hear the word of Allah; and then
escort him to where he can be secure. That is because they are men without
Verse 2 says that Allah will cover with shame only the Kafirin and
not all the Mushrikin
Verse 3 proclaims a grievous penalty to the Kafaru and not to all
Verse 4 identifies those who are not kafaru among the Mushrikin.
These are those who have not broken their treaty, nor aided the enemies of the
Prophet against him.
Verse 6 says that if any Mushrikin seeks asylum grant it to them
and escort him to a secure place.
Verse 1 allows anyone to migrate to a secure place within the
amnesty period of four months.
So who are to be killed at the end of the amnesty period? They
need to satisfy all of the following conditions:
Those who fought against the Muslims and also broke their treaties
with them and/or aided those who did.
Those who remained defiant by not migrating, or by not seeking
asylum or by showing a genuine change of heart and accepting Islam.
These are the kafaru. Only their demonstrable kufr in the temporal
dimension was relevant. If there were any deliberate and willful rejecters of Islam
but never fought or aided those who did were not to be harmed and are treated
as not among the kafaru although they are Mushrikin.
The verses below describe their kufr which is nothing but
(7) How can there be a league, before Allah and His
Messenger, with the Mushrikin, except
those with whom ye made a treaty near the sacred Mosque? As long as these stand
true to you, stand ye true to them: for Allah doth love the righteous.
(8) How (can there be such a league), seeing that if they get an
advantage over you, they respect not in you the ties either of kinship or of
covenant? With (fair words from) their mouths they entice you, but their hearts
are averse from you; and most of them are rebellious and wicked.
(9) The Signs of Allah have they sold for a miserable price, and
(many) have they hindered from His way: evil indeed are the deeds they have
(10) In a Believer they respect not the ties either of kinship or
of covenant! It is they who have transgressed all bounds.
(11) But (even so), if they repent, establish regular prayers, and
practise regular charity,- they are your brethren in Faith: (thus) do We
explain the Signs in detail, for those who understand.
(12) But if they violate their oaths after their covenant, and
taunt you for your Faith,- fight ye the chiefs of Unfaith (immatul kufri) : for
their oaths are nothing to them: that thus they may be restrained.
(13) Will ye not fight people who violated their oaths, plotted to
expel the Messenger, and took the aggressive by being the first (to assault)
you? Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if ye
All through the verses, what is held against the kafaru is their
demonstrable kufr in this temporal world and not “unbelief” or “Rejection of
Belief” and the main charge is that they fought against the believers, hindered
the believers from His way, violated their oaths and treaties, were the first
to assault the believers and earlier plotted to expel the Messenger from Mecca.
The charge is religious persecution only.
As I have brought out in my articles, the hudood punshments
are also only for kufr in the temporal dimension and not for kufr in the
There are verses that deal with the temporal dimension and
there are verses that deal with the spiritual dimension. The punishment for
kufr in the spiritual dimension is only by God in this world or in the
Hereafter or both as He chooses. No polytheist was killed for “unbelief” and
the principle “let there be no compulsion in religion” 2:256 and “To the
(peaceful) Kafirin be their way” 109:6 was never violated. The peaceful and law
abiding kafir is a kafir only in the spiritual dimension and cannot be harmed.
Verse 9:29 also allowed the non-kafaru among the polytheists
to pay Jiziya and live as polytheists. However, every one of them accepted
Islam and no one was killed as per 9:5 nor were there any jiziya paying
However, no scholar understands these verse as I have,
because what they have learnt from their childhood, is that the terms Mushrik,
Kafir and Idol worshipper are synonyms. They therefore make no distinction
between these words. They do not try to understand how the Quran uses these words
and makes clear distinctions. There isn’t a single verse which uses the wrong
term and if it did, there would be a contradiction. No verse of the Quran
contradicts any other verse of the Quran. All the scholars end up with several
contradictions because of their loose translations and understanding because of
which they believe in the doctrine of abrogation. I reject completely the
doctrine of abrogation as the greatest kufr and therefore say without any
hesitation, that Islamic theology based as it is on the doctrine of abrogation,
is a theology of kafirs.
My understanding is based
on textual integrity, without ignoring/abrogating a single verse and without
the meaning of any verse contradicting the meaning of any other verse. There
cannot be a better assurance of correctness and authenticity. I have nothing to
gain by falsifying the correct meaning and everything to lose if I did so.
Allah is my Guide and my Helper and I seek His help in everything I do and seek
His refuge from all falsehood.
You have an opportunity to deal honestly and squarely with the question whether you agree with what I have shown to be the meaning of kafir in the verses 9:2 and 9:3. There is no need to ask hypothetical questions. If you cannot deal honestly with this question, then your entire understanding of Islam is based on deliberately and willfully lying to yourself.
You continue to confuse kafir with non-believer or perhaps non-Muslim.
Remove this confusion first and many of your questions will disappear.
Your questions are also hypothetical. When you contradict yourself in
two comments in the same thread, it is obvious that you give scant regard to
the truth. How can you then be without blemish? How can a person who cannot
remain truthful in small matters ever be truthful on the big ones? So what does
the rejection of Islam by such a person really mean? It is the rejection by one who lies unselfconsciously. Such a person can deceive himself of the truth. My advise to you therefore was to make a resolution and
stick to the truth come what may and you will find the path to heaven. Let us
see whether you can make a beginning by responding truthfully to my comment By Naseer Ahmed - 10/25/2016 2:21:45 AM
Can a scholar of the Quran ignore if the Quran is being
misinterpreted? He is duty bound to engage in a discussion to arrive at the
correct understanding. He is otherwise guilty of allowing a lie being said
about the Quran. However, any discussion concerning a verse from the Quran is
serious business. One cannot question unless one is sure of himself. Otherwise
he may become blameworthy for preventing the truth from emerging or from
covering up the truth which in Arabic means kufr. So what does one do when one
is unsure or cannot agree for some reason but does not find a good enough
reason to disagree? He keeps quiet.
The Muslims in India are all Muqallids or follow their imam unquestioningly.
They will not go against the interpretation of their imam no matter what
evidence is presented against such interpretation. They also interpret the
Quran through the ahadith. Each one of my articles differ with current Islamic
theology and what the ahadith say on the same subject and therefore the silence
of the scholars is understandable. It is decent on their part that they do not
try to create confusion by engaging in unnecessary discussion when they know
beforehand that they can neither agree nor disagree. Shahin Sb has tried to
make them respond but without success. He has said that his impression is that
they do not disagree but cannot be seen to agree either. Since my articles are
translated, they are both read and understood by the Islamic scholars.
There was no debate with Yunus sb on jizya. As a matter of
fact he had supported what I said.
The objective of the Islamophobes is to destroy Islam by
making it out to be against the rest of the humanity. They will not like my
articles which prove them wrong. GM Sb
is a nominal Muslim who seeks justification for what he is. He does so by
denying that the Quran is meant to be taken seriously. He therefore dismisses
it as unimportant except that he knows that it stands for truth, justice,
equality, compassion, pluralism and universalism. Thereafter, one can forget
the Book and rely on one’s own intelligence is what he says. The Islam that
emerges from my articles is beyond criticism by the Islamophobes. That is why
the Islamophobes oppose my articles tooth and nail. They do so without any
understanding. GM Sb, cannot even discuss an article based on a single verse of
the Quran. He has just run away from the discussion on the meaning of Kafir in
9:2 and 9:3 without even attempting to show why it cannot be “Religious
Persecutor” when I have shown clearly why it is “Religious Persecutor” and
nothing else. All my articles without
exception are original and tread new ground and I have said this on earlier
occasions also. So, it is downright dishonest to run away by saying that no Quranic
scholar has said that kafir means religious persecutor. When the Quranic verses
clearly define the kufr of the kafir in 9:2 and 9:3 as several acts which can
be clubbed under the category “religious persecution”, only one who is deaf,
dumb and blind can deny that kafir in 9:2 and 9:3 means “religious persecutor”.
Has Hats Off found one moral principle that does not trace
back its origin to religion? If he hasn’t,
then the thesis still stands. He can keep arguing in circles but what is
required is just one example and without it the rest is just gas. He will still
not accept the obvious truth that every moral principle without exception has
come from religion. The reason why someone persistently denies the truth is found
in my article:
Who Are Those Who Will Believe And Those Who Will Not?
An honest way of
disagreeing is to show that a different meaning of Kafir/Kafaru emerges from
verses 9:2 to 9:13 which elaborate in detail the kufr of the Kafaru mentioned
in 9:2 and 9:3. When their kufr is elaborated in such minute detail and it
clearly excludes those among the Mushrikin who remained peaceful, the meaning
of kafir/kafaru in 9:2 and 9:3 is clear. These are verses which deal with this
world or the temporal dimension.
In the spiritual
dimension, a deliberate rejecter of the truth is a Kafir whether peaceful or
not. The number of verses that deal with the spiritual dimension are far more
numerous than the number of verses that deal with the temporal dimension. The
problem with the scholars is that a meaning that holds good for many verses has
become the meaning across the Quran for all the verses!
The fact of the
matter is that no scholar of the Quran makes a distinction between the verses
that deal with the temporal dimension and the verses that deal with the spiritual
dimension and if they did, it would become clear to them, that in verses that
deal with the temporal dimension, the faith of the kafaru or whether he is a
deliberate rejecter of the truth is of no consequence. The Quran itself makes this very clear as I
have brought it out. In the temporal dimension, what a person does or has done is
alone relevant. The punishment for kufr in the spiritual dimension is by God
alone whether in this world or in the Hereafter.
It is not true that
no scholar of the Quran has come to a different conclusion. As a matter of
fact, my research into this topic began only after I read Pickthall who says “In the Qur’an I find two meanings
(of a Kafir), which become one the moment that we try to realize the divine
standpoint. The Kafir in the first place, is not the follower of any religion.
He is the opponent of Allah’s benevolent will and purpose for mankind -
therefore the disbeliever in the truth of all religions, the disbeliever in all
Scriptures as of divine revelation, the disbeliever to the point of active
opposition in all the Prophets (pbut) whom the Muslims are bidden to regard,
without distinction, as messengers of Allah.”
translating the Quran has however translated kafir as disbeliever in every
verse like all others. What he says is therefore contrary to how he has
translated. He has translated the word based on the accepted meaning of the
word by scholars. What he says is therefore based on the sense in which he
thinks the word is used in the Quran. This called for a detailed investigation
which was not easy or even possible for the earlier scholars because a hundred
years ago, I do not think that an indexed Quran with cross references even
existed. Pickthall is not accurate either as I found out after detailed
analysis and the word has mainly five different meanings.
Today, it is possible
to pull out every verse that uses the word and group these verses based on any
classification that one chooses. It could be based on the faith of the people
for whom it is used and I find that it has been used for people of every faith
including the Muslims but never for all the people of any faith. That clearly established
that it is a faith neutral term.
classification is based on whether the verses talks of this world or the
Hereafter or whether it deals with the spiritual dimension or the temporal dimension.
In verses that deal with the spiritual dimension, a deliberate and wilful
rejecter of the truth is a Kafir. In verses that deal with the temporal
dimension, only an “oppressor” is a kafir and his beliefs are immaterial.
I have presented my findings in a detailed article: What Is Kufr And Who Is A Kafir In The Quran? (Full and
Revised Text of the New Age Islam Series on the Subject)
(39:32) Who, then, doth more
wrong than one who utters a lie concerning Allah, and rejects the Truth when it
comes to him; is there not in Hell an abode for blasphemers?
(33) And he who brings the
Truth and he who confirms (and supports) it - such are the men who do right.
(34) They shall have all that
they wish for, in the presence of their Lord: such is the reward of those who
(35) So that Allah will turn
off from them (even) the worst in their deeds and give them their reward
according to the best of what they have done.
May Allah guide us and give
us the strength to bring out the Truth and support it. May Allah also reward us
as promised for our efforts and save us from blaspheming the word of Allah, by
attributing to Allah, what is not said by Allah. Amin.
Either Mr Ghulam
Mohiyuddin establish that what I have said is false or else his calling me a
charlatan is part of his attempt to prevent the truth from emerging. He has been very persistently engaged in falsifying the truth.
GM Sb had said: “You are right in calling kuffaru a faith-neutral
term. I stand corrected.
I do not however know how
you translate "kuffaru" into "religious
persecutor" or "oppressor" from 9:3, 9:4 and 9:5.”
I responded with my comment By Naseer Ahmed - 10/25/2016 2:21:45 AM in which I discussed verses
from 9:2 to 9:13 from which it is clear that the meaning of kafir/kafaru in 9:2
and 9:3 is “religious persecutor” and the definition clearly excludes peaceful
rejecters of Islam.
There is no empty claim by me. I have clearly
shown what this word means in the context of 9:2 and 9:3 with the help of the
verses from the Quran which clearly elaborate on the kufr of these kafaru. So
what is his difficulty in accepting that in the context of 9:2 and 9:3 it means
He says “Your claim
is actually your opinion and is not the "truth". I do not accept
your definition.” How is it my opinion or my definition when the Quran
has clearly spelt out the kufr of the kafaru referred to in 9:2 and 9:3? He is
free to derive his own meaning from the verses 9:2 to 9:13 and let us know what
He is plainly being dishonest and running away. If he does not
have the courage or the character to engage in an honest discussion, he should
just stay away from it and not try to create mischief by engaging in a
discussion and then falsely saying it is only your opinion and not the “truth”
without showing why he disagrees with the meaning that I have clearly derived
from the Quran.