إِنَّهُم يَكيدونَ كَيدًا

Indeed they are devising a stratagem.

EXEGESIS

Many classical exegetes mention that they is referring to the disbelievers of Mecca.^{‎[1]See for example Tabrisi, 10/716.} However, that can be considered to be a valid example only, and there is no reason to see that as limiting the scope of the verse, as it is referring to any of those who carry enmity towards God in their hearts.^{‎[2]As is the position adopted by, for example, Tabari, 30/96.}

The word kayd (stratagem) indicates a secret and hidden plan; this act of planning may either be laudable or reprehensible, although it is used more often for the latter. The plan is laudable of course when it is done for the benefit of the others: Thus did We devise for Joseph’s sake (12:76), even if they may be unaware of the plan and its goals at the onset.^{‎[3]Raghib, p. 728.}

EXPOSITION

When trying to deliver the decisive word, the Prophet met with staunch resistance. At times this resistance was open and belligerent, and at other times it was subtle and secretive. The disbelievers hatched many a stratagem to undo the work of the Prophet and took any and every opportunity to harm and hinder his mission. Here, God is informing His Prophet that He is aware of these plans, and thus indirectly informing the schemers that their actions are not hidden or secret, but known to God.

The connection to the theme of mystery is obvious, as the notion that these secret plans will be revealed is easily perceivable. Indeed, the verse itself is a form of revealing the plans, as the first step in unveiling the secret plan of the Prophet’s enemies is to inform the Prophet that such a plan is taking place.

Also, we find a link to the theme of accountability as God is indirectly informing the secret planners that their plans are not hidden from God nor his guardian angels, and that they will be held accountable for those deeds and secret thoughts and plans that they were weaving in their dark gatherings and private moments; all of their schemes will be made public On the day when the secrets are examined (verse 9).

REVIEW OF TAFSĪR LITERATURE

The scholars have suggested different possibilities as to what specifically the plans of the enemies were:

1. Ṭūsī says they were scheming ‘to disprove the evidences presented by God, to deny the verses and signs of God, and they did that which incurred wrath’.^{‎[4]Tusi, 10/327.}
2. Ṭūsī also mentions a second opinion that he considers less viable, and that is that the enemies were plotting the destruction of the Prophet and his followers. Based on this, he argues, the next verse means that God has devised a plan to overcome this plot and to destroy the plotters and would-be assassins.^{‎[5]Tusi, 10/327.}
3. Ṭabrisī mentions that their plan was ‘to bring about the downfall of the Prophet (s) and his followers and to put out his light’.^{‎[6]Tabrisi, 10/716.}
4. Rāzī says it could be to introduce doubts into people’s minds about various issues such as the possibility of resurrection (36:78), or the possibility of only one God (38:5), or the Prophet being taught by someone else (25:5), and so on; or it could be to attack the character of the Prophet by calling him liar, a sorcerer, or a madman, or it could be their plan to murder him.^{‎[7]Razi, 31/123.}
5. Makārim Shīrāzī adds several other plots, including: economic sanctions, torturing the Prophet’s followers, stopping people from listening to the Quran, pretending to believe only to revert to polytheism in order to confuse people, trying to get the Prophet to compromise the faith by accepting worship of some of the idols, and so on.^{‎[8]Nemuneh, 26/375-376.}

INSIGHTS FROM OTHER TRADITIONS

1. For they intended evil against thee: they imagined a mischievous device, which they are not able to perform.^{‎[9]Psalm 21:11.}
2. Deliver me, O LORD, from the evil man: preserve me from the violent man; which imagine mischiefs in their heart; continually are they gathered together for war. They have sharpened their tongues like a serpent; adders’ poison is under their lips.^{‎[10] Psalm 140:1-3.}
3. Woe to them that devise iniquity, and work evil upon their beds! When the morning is light, they practise it, because it is in the power of their hand.^{‎[11] Micah 2:1.}

[1] See for example Tabrisi, 10/716.
[2] As is the position adopted by, for example, Tabari, 30/96.
[3] Raghib, p. 728.
[4] Tusi, 10/327.
[5] Tusi, 10/327.
[6] Tabrisi, 10/716.
[7] Razi, 31/123.
[8] Nemuneh, 26/375-376.
[9] Psalm 21:11.
[10] Psalm 140:1-3.
[11] Micah 2:1.