Kafir Movie Download In Hindi

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Kafiris often translated as 'infidel',[6][7] 'pagan', 'rejector',[8] 'denier', 'disbeliever',[3] 'unbeliever',[2][3] 'nonbeliever',[2][3] and 'non-Muslim'.[9] The term is used in different ways in the Quran, with the most fundamental sense being ungrateful toward God.[10][11] Kufr means 'disbelief', 'unbelief', 'non-belief',[2] 'to be thankless', 'to be faithless', or 'ingratitude'.[11] The opposite term of kufr ('disbelief') is iman ('faith'),[12] and the opposite of kafir ('disbeliever') is mu'min ('believer').[13] A person who denies the existence of a creator might be called a dahri.[14][15]

One type of kafir is a mushrik (مشرك), another group of religious wrongdoer mentioned frequently in the Quran and other Islamic works. Several concepts of vice are seen to revolve around the concept of kufr in the Quran.[12]

Historically, while Islamic scholars agreed that a mushrik was a kafir, they sometimes disagreed on the propriety of applying the term to Muslims who committed a grave sin or the People of the Book.[10][11] The Quran distinguishes between mushrikūn and People of the Book, reserving the former term for idol worshippers, although some classical commentators considered the Christian doctrine to be a form of shirk.[16]

In modern times, kafir is sometimes applied to self-professed Muslims,[17][18][19] particularly by members of Islamist movements.[20] The act of declaring another self-professed Muslim a kafir is known as takfir,[21] a practice that has been condemned but also employed in theological and political polemics over the centuries.[22]

In 2019, Nahdlatul Ulama, the world's largest independent Islamic organization, issued a proclamation urging Muslims to refrain from using the word kafir to refer to non-Muslims because the term is both offensive and perceived as "theologically violent".[33][34]

The word kāfir is the active participle of the verb كَفَرَ, kafara, from root ك-ف-ر K-F-R.[11] As a pre-Islamic term it described farmers burying seeds in the ground. One of its applications in the Quran has also the same meaning as farmer.[35] Since farmers cover the seeds with soil while planting, the word kāfir implies a person who hides or covers.[11] Ideologically, it implies a person who hides or covers the truth. Arabic poets personify the darkness of night as kāfir, perhaps as a survival of pre-Islamic Arabian religious or mythological usage.[36]

The distinction between those who believe in Islam and those who do not is an essential one in the Quran.[citation needed] 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.[39]

According to scholar Marilyn Waldman, as the Quran "progresses" (as the reader goes from the verses revealed first to later ones), the meaning behind the term kafir does not change but "progresses", i.e. "accumulates meaning over time". As the Islamic prophet Muhammad's views of his opponents change, his use of kafir "undergoes a development". Kafir moves from being one description of Muhammad's opponents to the primary one. Later in the Quran, kafir becomes more and more connected with shirk. Finally, towards the end of the Quran, kafir begins to also signify the group of people to be fought by the mu'minīn ('believers').[42]

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." 2:62[43]

Charles Adams writes that the Quran reproaches the People of the Book with kufr for rejecting Muhammad's message when they should have been the first to accept it as possessors of earlier revelations, and singles out Christians for disregarding the evidence of God's unity.[10] The Quranic verse 5:73 ("Certainly they disbelieve [kafara] who say: God is the third of three"), among other verses, has been traditionally understood in Islam as rejection of the Christian doctrine on the Trinity,[44] though modern scholarship has suggested alternative interpretations.[note 2] Other Quranic verses strongly deny the deity of Jesus Christ, son of Mary and reproach the people who treat Jesus as equal with God as disbelievers who will have strayed from the path of God which would result in the entrance of hellfire.[45][46] While the Quran does not recognize the attribute of Jesus as the Son of God or God himself, it respects Jesus as a prophet and messenger of God sent to children of Israel.[47] Some Muslim thinkers such as Mohamed Talbi have viewed the most extreme Quranic presentations of the dogmas of the Trinity and divinity of Jesus (5:19, 5:75, 5:119) as non-Christian formulas that were rejected by the Church.[48]

On the other hand, modern scholarship has suggested alternative interpretations of verse Q.5:73.[citation needed] Cyril Glasse criticizes the use of kafirun (plural of kafir) to describe Christians as "loose usage".[4] According to the Encyclopedia of Islam, in traditional Islamic jurisprudence, ahl al-kitab are "usually regarded more leniently than other kuffar [plural of kafir]" and "in theory" a Muslim commits a punishable offense if they say to a Jew or a Christian: "Thou unbeliever".[11] Charles Adams and A. Kevin Reinhart also write that "later thinkers" in Islam distinguished between ahl al-kitab and the polytheists/mushrikīn.[12]

Historically, People of the Book permanently residing under Islamic rule were entitled to a special status known as dhimmī, while those visiting Muslim lands received a different status known as musta'min.[11]

The Quran distinguishes between mushrikun and People of the Book, reserving the former term for idol worshipers, although some classical commentators considered Christian doctrine to be a form of shirk.[16] Shirk is held to be the worst form of disbelief and it is identified in the Quran as the only sin that God will not pardon (4:48, 4:116).[16]

Accusations of shirk have been common in religious polemics within Islam.[16] Thus, in the early Islamic debates on free will and theodicy, Sunni theologians charged their Mutazila adversaries with shirk, accusing them of attributing to man creative powers comparable to those of God in both originating and executing actions.[16] Mu'tazila theologians, in turn, charged the Sunnis with shirk because under their doctrine a voluntary human act results from an "association" between God, who creates the act, and the individual who appropriates it by carrying it out.[16]

In classical jurisprudence, Islamic religious tolerance applied only to the People of the Book, while mushrikun, based on the Sword Verse, faced a choice between conversion to Islam and fight to the death,[49] which may be substituted by enslavement.[50] In practice, the designation of People of the Book and the dhimmī status was extended even to non-monotheistic religions of conquered peoples, such as Hinduism.[49] Following destruction of major Hindu temples during the Muslim conquests in South Asia, Hindus and Muslims on the subcontinent came to share a number of popular religious practices and beliefs, such as veneration of Sufi saints and worship at Sufi dargahs, although Hindus may worship at Hindu shrines also.[51]

[S]hirk took many forms: the attribution to prophets, saints, astrologers, and soothsayers of knowledge of the unseen world, which only God possesses and can grant; the attribution of power to any being except God, including the power of intercession; reverence given in any way to any created thing, even to the tomb of the Prophet; such superstitious customs as belief in omens and in auspicious and inauspicious days; and swearing by the names of the Prophet, ʿAlī, the Shīʿī imams, or the saints. Thus the Wahhābīs acted even to destroy the cemetery where many of the Prophet's most notable companions were buried, on the grounds that it was a center of idolatry.[12]

While ibn Abd al-Wahhab and the Wahhābīs were "the best-known premodern" revivalist and "sectarian movement" of that era, other revivalists included Shah Ismail Dehlvi and Ahmed Raza Khan Barelvi, leaders of the Mujāhidīn movement on the North-West frontier of India in the early 19th century.[12]

Whether a Muslim could commit a sin great enough to become a kafir was disputed by jurists in the early centuries of Islam. The most tolerant view (that of the Murji'ah) was that even those who had committed a major sin (kabira) were still believers and "their fate was left to God".[22] The most strict view (that of Kharidji Ibadis, descended from the Kharijites) was that every Muslim who dies having not repented of their sins was considered a kafir. In between these two positions, the Mu'tazila believed that there was a status between believer and unbeliever called "rejected" or fasiq.[22]

The Kharijites' view that the self-proclaimed Muslim who had sinned and "failed to repent had ipso facto excluded himself from the community, and was hence a kafir" (a practice known as takfir)[52] was considered so extreme by the Sunni majority that they in turn declared the Kharijites to be kuffar,[53] following the hadith that declared, "If a Muslim charges a fellow Muslim with kufr, he is himself a kafir if the accusation should prove untrue".[22]

Present-day Muslims who make interpretations that differ from what others believe are declared kafirs; fatwas (edicts by Islamic religious leaders) are issued ordering Muslims to kill them, and some such people have been killed also.[54]

Another group that are "distinguished from the mass of kafirun"[22] are the murtad, or apostate ex-Muslims, who are considered renegades and traitors.[22] Their traditional punishment is death, even, according to some scholars, if they recant their abandonment of Islam.[55]

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