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Disbeliever in Islam

Kafir (كَافِر; كَافِرُون kāfirūn, كُفَّار kuffār, or كَفَرَة kafara; كَافِرَة kāfira; كَافِرَات kāfirāt or كَوَافِر kawāfir) is an Arabic term in Islam which refers to a person who disbelieves the God in Islam, denies his authority, rejects the tenets of Islam, or simply is not Muslim and does not believe in the guidance of the Islamic prophet, Muhammad. Kafir is often translated as 'infidel,' 'pagan,' 'rejector,' 'denier,' 'disbeliever,' The term is used in different ways in the Quran, with the most fundamental sense being ungrateful toward God. Kufr means 'disbelief', 'unbelief', 'non belief,' A person who denies the existence of a creator might be called a dahri. Kafir is sometimes used interchangeably with mushrik (مشرك), another type of religious wrongdoer mentioned frequently in the Quran and other Islamic works. Other, sometimes overlapping Quranic terms for wrong doers are zallam ('villain'; 'oppressor') and fasiq ('sinner'; 'fornicator'). particularly by members of Islamist movements. The act of declaring another self professed Muslim a kafir is known as takfir, a practice that has been condemned but also employed in theological and political polemics over the centuries. Dhimmis were exempt from certain duties specifically assigned to Muslims if they paid the jizya poll tax, but otherwise equal under the laws of property, contract, and obligation according to some scholars,

The word DIN is the active participle of the verb كَفَرَ, from root ك ف ر K F R. Since farmers cover the seeds with soil while planting, the word DIN implies a person who hides or covers. The noun for 'disbelief', 'blasphemy', 'impiety' rather than the person who disbelieves, is kufr.

The distinction between those who believe in Islam and those who do not is an essential one in the Quran. Kafir, and its plural kuffaar, is used directly 134 times in Quran, its verbal noun kufr is used 37 times, and the verbal cognates of kafir are used about 250 times. By extension of the basic meaning of the root, 'to cover', the term is used in the Quran in the senses of ignore/fail to acknowledge and to spurn/be ungrateful. Whereby it is not necessary to deny the existence of God, but it suffices to deviate from his will as seen in a dialogue between God and Iblis, the latter called a kafir. According to Al Damiri (1341–1405) it is neither denying God, nor the act of disobedience alone, but Iblis' attitude (claiming that God's command is unjust), which makes him a kafir. The most fundamental sense of kufr in the Quran is 'ingratitude', the willful refusal to acknowledge or appreciate the benefits that God bestows on humankind, including clear signs and revealed scriptures. Khaled Abou El Fadl argues that Quran 2:62 supports religious pluralism, implying that some non Muslims are not kafirs: "Those who believe, Jews, Christians, Sabians whoever believes in God and the Last Day and do good, will have their reward with their Lord and they will not fear, nor grieve."

Dhimmī are non Muslims living under the protection of an Islamic state. Dhimmī are exempt from certain duties assigned specifically to Muslims if they paid the poll tax (jizya) but were otherwise equal under the laws of property, contract, and obligation according to some scholars, whereas others state that religious minorities subjected to the status of Dhimmī (such as Jews, Samaritans, Gnostics, Mandeans, and Zoroastrians) were inferior to the status of Muslims in Islamic states. Some historians believe that forced conversion was rare in Islamic history, and most conversions to Islam were voluntary. Muslim rulers were often more interested in conquest than conversion.

In Islam, jahiliyyah ('ignorance') refers to the time of Arabia before Islam.

When the Islamic empire expanded, the word kafir was broadly used as a descriptive term for all pagans and anyone else who disbelieved in Islam. In their memoirs on Muslim invasions, enslavement and plunder of this period, many Muslim historians in South Asia used the term kafir for Hindus, Buddhists, Sikhs and Jains. Raziuddin Aquil states that "non Muslims were often condemned as kafirs, in medieval Indian Islamic literature, including court chronicles, Sufi texts and literary compositions" and fatwas were issued that justified persecution of the non Muslims. Relations between Jews and Muslims in the Arab world and use of the word kafir were equally as complex, and over the last century, issues regarding kafir have arisen over the conflict in Israel and Palestine. Calling the Jews of Israel, "the usurping kafir", Yasser Arafat turned on the Muslim resistance and "allegedly set a precedent for preventing Muslims from mobilizing against 'aggressor disbelievers' in other Muslim lands, and enabled 'the cowardly, alien kafir' to achieve new levels of intervention in Muslim affairs."

According to Islamic sources, none of forefathers of Islamic prophet Muhammad were kafirs. According to Ibn Hajar, the Quran clearly declared that the people of the time of [[Ahl al Fatrah were among the Muslims. Ibn Hajar is of opinion that none of the Islamic prophet Muhammad's parents who were non prophets were kafirs (disbelievers) and the whole of the hadiths on this subject (although some hadiths seem to contradict it) mean that. Shia Muslim scholars likewise consider Muhammad's parents to be in Paradise. In contrast, the Salafi website IslamQA. info, founded by the Saudi Arabian Salafi scholar Muhammad Al Munajjid, argues that Islamic tradition teaches that Muhammad's parents were kuffār ('disbelievers') who are in Hell.

By the 15th century, Muslims in Africa were using the word kaffir in reference to the non Muslim African natives. Many of those kufari were enslaved and sold to European and Asian merchants by their Muslim captors, most of the merchants were from Portugal, which had established trading outposts along the coast of West Africa by that time. These European traders adopted the Arabic word and its derivatives. Some of the earliest records of European usage of the word can be found in The Principal Navigations, Voyages, Traffiques and Discoveries of the English Nation (1589) by Richard Hakluyt. In volume 4, Hakluyt writes: "calling them Cafars and Gawars, which is, infidels or disbelievers". Volume 9 refers to the slaves (slaves called Cafari) and inhabitants of Ethiopia ("and they use to go in small shippes, and trade with the Cafars") by two different but similar names. The word is also used in reference to the coast of Africa as "land of Cafraria". The 16th century explorer Leo Africanus described the Cafri as "negroes", and he also stated that they constituted one of five principal population groups in Africa. He identified their geographical heartland as being located in a remote region of southern Africa, an area which he designated as Cafraria. By the late 19th century, the word was in use in English language newspapers and books. One of the Union Castle Line ships operating off the South African coast was named SS Kafir. In the early 20th century, in his book The Essential Kafir, Dudley Kidd writes that the word kafir had come to be used for all dark skinned South African tribes. Thus, in many parts of South Africa, kafir became synonymous with the word "native". Currently in South Africa, however, the word kaffir is regarded as a racial slur, applied pejoratively or offensively to blacks. The song "Kafir" by the American technical death metal band Nile on its sixth album Those Whom the Gods Detest uses the violent attitudes that Muslim extremists have towards kafirs as subject matter. Unreliable source: date=August 2023

The Nuristani people were formerly known as the Kaffirs of Kafiristan before the Afghan Islamization of the region. The Kalash people who live in the Hindu Kush mountain range which is located south west of Chitral are referred to as kafirs by the Muslim population of Chitral. In modern Spanish, the word [[wikt:es:cafre, derived from the Arabic word kafir by way of the Portuguese language, also means 'uncouth' or 'savage'.