Garchi bu suraning mavzusini uning nomi — al-Munofiqun, ya'ni Munofiqlar — ko'rsatib tursa-da, u yagona surah emas, unda nifoq va munofiqlarning yomon rejalari haqida gapiriladigan boshqa surahlar ham bor. Haqiqatan ham, Madinada nozil bo'lgan surahlarning deyarli birortasi nifoqqa ochiq yoki yashirin ishora qilmasdan o'tmaydi. Biroq hozirgi surah deyarli butunlay munofiqlar haqida bo'lib, ularning ma'lum voqealari va aytgan gaplariga to'xtaladi. Surah munofiqlarga kuchli hujum qiladi: ularning xulq-atvorini, yolg'onlarini, fitna-fasodlarini va yomon rejalarini fosh etadi. Shuningdek, ularning musulmonlarga nisbatan yashirin nafrat hissini, qo'rqoqligini va yomon tabiatini ochib beradi.

Although the title al-Mundfiqun, or The Hypocrites, indicates this surah's subject matter, it is nonetheless not the only one that mentions hypocrisy and that describes the hypocrites wicked scheming. Indeed, hardly any of the surahs revealed in Madinah is without an express or implied reference to hypocrisy. However, the present surah is dedicated, almost entirely, to speaking about the hypocrites, referring to particular events and statements they made. The surah launches a strong attack against the hypocrites: their manners, lies, intrigue and wicked plots. It exposes their true feelings of hatred towards the Muslims, as also their cowardice and evil nature.

Oxirida mo'minlarga ogohlantirish beriladi: ikkiyuzlamachilikning hech bir belgisi ularga yaqinlashmasin. Ikkiyuzlamachilikning birinchi unsuri – Allohning yo'lida to'liq sadoqatli bo'lmaslik, uning o'rniga mol-mulk, boylik va farzandlar bilan band bo'lishdir. Ikkiyuzlamachilik shuningdek, Allohning yo'liga moliyaviy hissa qo'shishga chaqirilganda sustkashlik qilishni ham o'z ichiga oladi, to shunday bir kun keladiki, bunday xayriya hech qanday foyda keltirmaydi.

A warning is given at the end to the believers not to allow any of the characteristics of hypocrisy to creep near them. The first element of hypocrisy is not to be totally dedicated to Gods cause, and to be instead preoccupied with money, property and children. Hypocrisy also entails slackening when invited to contribute financially to Gods cause until a day comes when no such donation will be of any use.

Kofirlarning ikkiyuzlamachiligi Islom Madinaga ko‘chib borgach kuchaydi va Payg‘ambarimizning ﷺ mubarak hayotlarining deyarli oxirigacha shu tarzda o‘sib bordi. Bunday illatlarning belgilari deyarli uzluksiz kuzatilgan bo‘lsa-da, ikkiyuzlamachilik turli shakllarga kirdi va turli yo‘llar bilan namoyon bo‘ldi. Shubhasiz, bunday xulq davr voqealariga kuchli ta’sir ko‘rsatdi va musulmon jamoasining ko‘p kuch-g‘ayratini, vaqtini va mehnatini o‘ziga oldi. Darhaqiqat, ikkiyuzlamachilik Qur’oni Karim va Hadisda tez-tez zikr etilgan, bu esa uning qanchalik keng tarqalganini ko‘rsatadi.

The unbelievers’ hypocrisy accelerated when Islam moved to Madinah and continued to so grow until virtually the end of the Prophets blessed life. Although evidence of such traits was almost uninterrupted, hypocrisy nonetheless acquired different aspects and variously resorted to different tactics. Inevitably, such behaviour had a strong bearing on the events of the period, taking up much of the Muslim community’s efforts, time and energy. Indeed, hypocrisy is frequently mentioned in the Qur’an and Hadith, thereby indicating how prevalent it had become.

Muhammad Izzat Darvaza o'zining "Sirat al-Rasul: Suvar Muqtabasah min al-Qur'an al-Karim" nomli Payg'ambar tarixiga bag'ishlangan kitobida ushbu masalaga yaxshi bir bob ajratadi. Quyidagi paragraflar ayniqsa ko'rsatmali:

In his biography of the Prophet, Sirat al-Rasul: Suwar Muqtabasah min al-Qurdn al-Kartm, Muhammad Izzat Darwazah, devotes a fine chapter to this issue. The following paragraphs are especially revealing:

Madinada nifoqlik hodisasi paydo bo'lishining aniq sabablari bor edi. Makkadagi dastlabki musulmonlar biror guruh ulardan qo'rqishi yoki ularni rozi qilishga intilishi uchun na yetarli darajada kuchli, na yetarli darajada nufuzli edi. Darhaqiqat, Makka aholisi, ayniqsa uning yetakchilari va obro'li kishilari Payg'ambarga ochiq-oydin qarshi chiqdilar, musulmonlarga ko'p zarar yetkazdilar va yangi dinning rivojlanishini to'xtatish uchun qo'llaridan kelgan barcha choralarni ko'rdilar. Aslida ular katta kuchga ega edilar. Ushbu zulm tufayli ba'zi musulmonlar Habashistonga, so'ngra Madinaga hijrat qilishga majbur bo'ldilar. Ba'zilari shunchalik chidab bo'lmas bosimga duch keldilarki, qiynoq yoki vasvasa tufayli o'z imonlaridan voz kechishga majbur bo'ldilar. Bu holat shu darajaga yetdiki, ba'zilari qiynoq ostida hatto halok bo'ldi.

There were obvious reasons for the phenomenon of hypocrisy to appear in Madinah. The early Muslims in Makkah were neither strong enough nor influential enough to make a group of people fear them or try to appease them. Indeed, the people of Makkah, and its leaders and notables in particular, opposed the Prophet in a very open manner, inflicting much harm on the Muslims, and resorted to any measure within their means to check the new religion’s advance In fact, they commanded much power. Because of this persecution the Muslims were subjected to some had to migrate to Abyssinia, and thereafter to Madinah. In fact, some of them were subjected to such unbearable pressure that they had to renounce their faith: this as a result of either torture or the lure of temptation. So extreme did this become that a few even died under torture.

Madinada vaziyat Makkadagidan keskin farq qilardi. Payg'ambar ﷺ u yerga hijrat qilishdan oldin, Aws va Xazraj qabilalaridan bir qancha kuchli va nufuzli izdoshlarni jalb qila olgan edi. U faqat u yerdagi qulay vaziyatga ishonch hosil qilgandan keyin hijrat qildi. Darhaqiqat, Madinada oilasida Islom izdoshi bo'lmagan arab uyi deyarli yo'q edi. Albatta, Islomni rad etganlar ham ko'p edi: ular yo uning xabariga quloq solmaslikni tanlagan yoki Payg'ambarning ﷺ Madinaga kelishi ularning yetakchilik va nufuz mavqeiga tahdid solishini anglab, dushmanlikka to'la bo'lgan edi. Biroq ular Payg'ambarga ﷺ va uning Muhojir va Ansor izdoshlariga ochiqdan-ochiq dushmanona munosabatda bo'lolmasliklarini tushunardi. Bundan tashqari, qabilaviy aloqadorlik bunday ochiq dushmanlikning oldini oluvchi muhim omil edi. Darhaqiqat, ularning o'z qabilalari, Aws va Xazraj, ko'pchiligi endi musulmon bo'lib, Payg'ambarga ﷺ samimiy va sadoqatli yordam berardi.

In Madinah, the situation was markedly different. Prior to his migration there, the Prophet was able to recruit a number of strong and influential followers from the two tribes of the Aws and the Khazraj. He migrated only after having made sure of the favourable situation there. Indeed, there was hardly an Arab house in Madinah without its followers of Islam in the family. There were no doubt many who rejected Islam, either because they chose not to listen to its message or because they were full of hostility realizing that the Prophet’s arrival in Madinah threatened their position of leadership and influence. They realized, however, that they could not take an openly hostile attitude to the Prophet and his Muhajirin and Ansar followers. Moreover, tribal affiliation was an important factor preventing such open hostility. Indeed, the broad majority of their own tribes, the Aws and the Khazraj, were now Muslim, giving sincere and devoted support to the Prophet.

Ular yaxshi musulmonlar edi, ular Payg'ambar ﷺ ni o'zlarining oliy qo'mondoni va amal qilishlari lozim bo'lgan yo'lboshchi sifatida ko'rardilar. Shu sababli, hali ham butparastlik xayollarini surayotgan va yuraklarida kek saqlayotgan, Islomni zaiflashtirishga intilishga undaydigan kishilar o'zlarining yagona chiqish yo'li musulmon bo'lib ko'rinish, Islom farzlarini bajarayotgandek tutish, qabilalariga sadoqatini davom ettirayotganini e'lon qilish, shu bilan birga esa fitna va makr-hiylaga murojaat qilish deb hisobladilar. Biroq ba'zan ularning qarshiliklari ikkiyuzlamachilikka o'xshardi, odatda bu musulmonlar og'ir inqiroz yuzaga kelganda sodir bo'lar edi, bunday paytlarda "soxta musulmonlar" ehtiyotkorlikka chaqirar va bu musulmonlar manfaatiga xizmat qiladigan yagona yo'l ekanini da'vo qilardilar. Aytmasa ham bo'ladiki, ular aslida kofir ekanliklarini tan olmasdilar.

They were good Muslims who looked at the Prophet as their own supreme commander, and the guide they had to follow. Therefore, the ones who still entertained thoughts of idolatry and harboured rancour in their hearts, prompting them to seek to undermine Islam, felt that their only option was to pretend to be Muslim, appearing to fulfil their Islamic duties, declaring their continued loyalty to their tribes, while at the same time resorting to plots and intrigue. At times, however, their opposition did smack of hypocrisy, this usually when the Muslims faced some tough crisis, and here the ‘pretenders’ counselled caution, claiming that it was the only option that served Muslim interests. Needless to say, they did not acknowledge that they were in fact unbelievers.

Shunga qaramay, ularning haqiqiy munofiqlik ruhiyati Payg‘ambar ﷺ va sahobalaridan yashirin qolmadi. Bundan tashqari, qiyin paytlarda ular zaiflik siyosatini maslahat berib, o‘z munofiqligi va kufrida yanada qattiqroq bo‘ldilar. Qur’on oyatlari takror-takror ularning makr-hiyalarini fosh etib, qoralar edi va Payg‘ambar ﷺ hamda mo‘minlarni ular bilan muomala qilishda juda ehtiyotkor bo‘lishga chaqirardi.

Nonetheless, their true attitude of hypocrisy did not go unnoticed by the Prophet and his Companions. Moreover, their stand at times of crises, counselling a policy of weakness, hardened them further in their hypocrisy and unbelief. Qur’anic revelations time after time exposed and denounced their schemes, alerting the Prophet and the believers to the need to be very cautious in dealing with them.

Munofiqlarning munosabati va makr-hiyla Qur'on vahiylarining mazmuniga ko'ra uzoqqa boruvchi ta'sir ko'rsatdi. Bizning fikrimizcha, Payg'ambar ﷺ bilan Makka oqsoqollari o'rtasidagi kurashni eslatuvchi, ammo natijasi teskari bo'lgan qat'iy kurash bo'lgan.

The hypocrites attitude and schemes had, according to the import of Quranic revelations, a far-reaching effect. We feel that there was a determined struggle, reminiscent of that between the Prophet and the Makkan elders, but with a reversal in its outcome.

Qisqa vaqt ichida Payg‘ambar ﷺ Madinadagi mavqeini mustahkamladi va uning ta’siri ortdi. Islom yoyilib, o‘zining quvvat markazini mustahkamlab borardi. Munofiqlar na mustahkam guruh, na aniq belgilangan tuzilma edi. Islom kuchayib borar ekan, ular ham zaiflashdi va shu tariqa ularning ta’siri kamaydi.

Within a short period, the Prophet strengthened his position in Madinah and his influence increased. Islam was spreading and consolidating its power base. The hypocrites were neither a solid group nor a clearly identified entity. As Islam was on the ascendancy, they grew weaker and thus their influence diminished.

Munofiqlarning xavfini, xususan Islomning dastlabki davrida Madinada, to'g'ri baholash uchun shuni esda tutish kerakki, ular hali ham arablar orasida kuchli bo'lgan qabilaviy sadoqatga murojaat qila olardi. Bundan tashqari, ular o'sha paytda o'zlarini oshkor qilmagan edilar. Islom ham hali yangi izdoshlariga o'z ta'sirini to'liq mustahkamlab ulgurmagan edi. Shu bilan birga, Payg'ambar ﷺ har tomondan butparastlar bilan o'ralgan edi. Makkaliklar arablar orasida katta nufuzga ega bo'lib kelar, yangi shakllanayotgan musulmon davlatiga og'ir zarba berish uchun har qanday imkoniyatni poylab yurardilar. Madinadagi yahudiylar ham Payg'ambar ﷺ va Islomga nisbatan dushmanlik pozitsiyasini egallashga shoshilishdi. Darhaqiqat, ular munofiqlar bilan tabiiy ittifoq tuzishga tez kirishdilar va musulmon jamoasiga qarshi umumiy maqsadlarni belgilab oldilar. Aslida, munofiqlar agar yahudiylarning qo'llab-quvvatlashi va ikki guruh o'rtasida tuzilgan bunday ittifoq bo'lmaganida, Payg'ambar ﷺ va uning izdoshlariga shunchalik katta zarar yetkaza olmas edilar. Shunga qaramay, ularning ta'siri asta-sekin zaiflashdi va ular tug'dirgan xavf faqat Alloh ularning rejalarini barbod qilib, Payg'ambarga ﷺ ularning ustidan g'alaba qozonish imkonini bergandan keyingina pasaydi.

To appreciate the threat posed by the hypocrites, particularly in the early period of Islam in Madinah, we need to remember however that they could still call on tribal loyalties, which remained strong among the Arabs. Besides, they had not at this juncture exposed themselves. Nor had Islam as yet consolidated its influence on its new followers. Moreover, the Prophet was surrounded by idolaters on all fronts. The people of Makkah continued to enjoy a position of great influence among the Arabs, and they were on the lookout for any chance to level a crushing defeat on the still fledgling Muslim State. The Jews in Madinah were also not long in taking a hostile stance towards the Prophet and Islam. Indeed, they were quick to cement a natural alliance with the hypocrites, defining common objectives in opposition to the Muslim community. In fact, the hypocrites could not have caused so much harm to the Prophet and his followers had they not had the support of the Jews and the sort of alliance that the two groups forged. Nonetheless, their influence gradually weakened and the danger they represented subsided only after God foiled their schemes and enabled the Prophet to achieve victory over them.