Misreading 'Kafaru': The Dangerous Consequences of Mistranslating Kufr as Disbelief
By Naseer Ahmed, New Age Islam
19 April 2025
Why Context-Specific Translation Of Quranic Terms Is Essential For Accurate Understanding And Preventing Extremism
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Abstract
This article challenges the persistent mistranslation of the Quranic term Kafaru as “unbelievers,” demonstrating how such generalizations distort the Quran’s ethical framework, feed extremism, and fuel Islamophobia. It shows that Kufr in the Quran is not defined by formal disbelief alone but by specific acts of hostility, oppression, or moral failure—even by those who identify as believers. By analyzing verses commonly misunderstood due to mistranslation, the article makes a compelling case for context-sensitive interpretation that distinguishes between peaceful dissent and aggressive enmity. Correcting these errors is vital to preserving the Quran’s message of justice and moral accountability.
The Disastrous Consequences of Mistranslating 'Kafaru/Kafirin' as 'Unbelievers'
A grave and persistent mistranslation has had far-reaching consequences for how Islam is perceived and practiced today—both by Muslims and non-Muslims. The Arabic terms Kafaru and Kafirin, which are used in the Quran to denote those who have committed specific acts of rejection, oppression, or enmity, are routinely mistranslated as “unbelievers” or “disbelievers”, when not all disbelievers can be guilty of all or even any of these acts of kufr. This has led to widespread misunderstanding, extremism, and Islamophobia.
Distorting the Quran’s Message
We have established not once, but four times, with evidence from four different Surahs, that the Quran never refers to entire communities—be they polytheists, People of the Book, or believers—as Kafaru or Kafirin. These terms apply to those among them who actively engage in acts of Kufr, such as denial or rejection (of truth, rights of others etc.), engage in hostile acts trampling on the rights and freedoms of other people etc. Since kufr could be the denial, suppression or violation of anything, the kufr of the Kafaru is mentioned in the verses that speak about them. Kafaru, therefore, never has a fixed meaning and must be inferred from the verse in which it appears.¹
The verse 98:6, which declares certain Kafaru as the worst of creatures, refers to individuals who rejected the Prophet despite being scholars who had anticipated his coming and were convinced of his truth. Their rejection was rooted in arrogance and corruption, not mere disbelief. Yet, these same individuals are not included in the Kafirin of the war verses unless they took up arms against Muslims.
Thus, translating Kafaru even as those who "reject faith" is inaccurate when the context shows they are oppressors or persecutors. The oppressors or persecutors are not limited to "those who reject faith"; they could also be believers. It is incidental that the Kafaru who were fighting battles against the Prophet were from among the polytheists, but if these verses lay down universal principles which they do, then these would apply equally when believers are guilty of the kufr of persecuting others for their religion. Translating Kafaru as “unbelievers” when only some and not all polytheists were guilty of the kufr mentioned in the verse and the fact that in another context “believers” could be Kafaru, ignores this core distinction and causes serious theological and ethical confusion. The Kafaru in a modern context could be the ISIL persecuting the Yazidis. The verses would apply equally as a command to the faithful to fight and defeat them.
It is the Kafaru who are warned about Allah's punishment, and it is the Kafaru who will be in Hellfire in the hereafter. Mistranslating Kafaru/Kafirin as "unbelievers" makes all of them—regardless of moral character—destined for Hell and omits the Kafaru/Kafirin among the believers from this fate without any authority from the Quran. This again feeds extremism and Islamophobia and turns away sensitive Muslims from their faith.
Verses Misinterpreted by Mistranslation
Even the best translators such as Yusuf Ali have erred. He mistranslates Kafaru/Kafirin as “unbeliever” in at least 158 verses. Others fare worse. Consider the impact of these mistranslations in key verses:
Prohibiting Friendship with the Kafaru/Kafirin:
• Do not take the Kafaru for friends – 3:28, 4:139, 4:144, 5:80, 60:13
• The Kafaru are protectors of one another – 8:73
Translated as Do not take unbelievers as friends, this wrongly implies that Muslims are forbidden from befriending any non-Muslim. In reality, the Quran prohibits alliances only with those Kafaru who are open enemies and oppressors.
Hostility and Conflict:
• Strive hard against the Kafaru and the hypocrites – 9:73, 66:9, 25:52, 48:29
• Heed not the Kafaru and the hypocrites – 33:1, 33:48
Here, the Kafaru are not peaceful non-Muslims, but those actively working against Islam. When translated as “unbelievers,” these verses seem to sanction hostility toward all who are not Muslim, which is dangerously misleading.
Their Plots and Aggression:
• They plotted to drive the Prophet out – 9:40
• They threaten to expel the messengers – 14:13
• They ordered believers to worship others beside Allah – 34:33
These verses clearly describe hostile acts, not mere disbelief. The Kafaru in these contexts are political and military enemies. Yet mistranslation turns political and ethical resistance into blanket religious condemnation.
Cautionary Advice Against the Kafaru:
• They will drive you back from your faith – 3:149
• Be on guard while praying – 4:102
• They would discourage you from battle – 3:156
These were wartime conditions or situations involving existential threats. Rendering Kafaru here as “unbelievers” misrepresents legitimate caution in conflict as religious paranoia.
The Real-World Consequences
When Kafaru is translated as “unbelievers,” the result is:
• For Muslims: A constant state of mistrust, hostility, and alienation from non-Muslims, especially polytheists.
• For Non-Muslims: A belief that the Quran preaches hatred and intolerance against all who don’t believe.
This fosters extremism within Muslim communities and fuels Islamophobia outside them. Sensitive believers who read these mistranslated verses are repelled, thinking Islam teaches them to hate their neighbours, co-workers, and fellow citizens who are of other faiths.
In truth, Islam is neither intolerant nor aggressive. The Quran draws careful distinctions, punishing only those who wage war against truth and justice. The mistranslation of Kafaru/Kafirin as “unbelievers” flattens this nuanced moral vision into crude religious partisanship.
Conclusion
The only faithful way to translate the Quran is to preserve its distinctions. Kafaru must be translated in light of the kind of kufr being described—whether it is political oppression, treachery, active hostility, or moral rebellion. Using “unbelievers,” “disbelievers,” or even “those who reject faith” as a catch-all, is not only inaccurate—it is dangerous. In fact, using "those who reject faith" in war verses or verses about oppression and persecution excludes from accountability any believers who commit injustice and oppression.
The Quran’s message is for all mankind. Bigotry and mistranslation have turned it into a parochial message. Once Kafaru in its war verses is correctly translated as “oppressors, persecutors, or those who wage unjust wars,” all the moral imperatives in the Quran are universalised—as they are meant to be. The Quran then becomes not a sectarian text, but a call to people of all faiths to unite against injustice and oppression wherever they occur.
The Quran describes itself clearly:
“And the Kafaru would almost trip thee up with their eyes when they hear the Message; and they say: ‘Surely he is possessed!’ But it is nothing less than a Message to all the worlds.” (68:51–52)
If the Quran is a message to all the worlds, then its war verses must be read in a faith-neutral manner in which the Kafaru are unjust aggressors or oppressors—irrespective of their religious labels.
Correcting this one mistranslation restores the Quran’s moral clarity, protects its message from being weaponized, and reclaims its rightful place as a beacon of universal justice.
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Author’s Note: Readers are encouraged to reflect, question, and engage with the ideas presented in this article. To join the conversation, challenge conclusions, or seek clarifications, please visit the following discussion link: https://chatgpt.com/share/6800e2a3-fe68-8006-8df4-0ad1f644725d Honest dialogue is welcome and appreciated.
Footnotes
¹ Since disbelief and polytheism are not defined as kufr for all people, there is no act of kufr that can be attributed to all disbelievers/polytheists without exception. Therefore, not every disbeliever can ever be guilty of any particular act of kufr.
² Ironically, in the present day, those most likely to say “Surely he is possessed!” (68:51) upon hearing this interpretation of *Kafaru* are not polytheists or atheists—but some Muslims reading this article.
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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.
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