كَلّا إِنَّ كِتابَ الفُجّارِ لَفي سِجّينٍ
No indeed! The record of the vicious is indeed in sijjīn.
EXEGESIS
The root word of kitāb is kataba (to write). The original meaning includes: drawing together, bringing together, conjoining, sewing, and binding. It can be used to mean to prescribe, to appoint, to ordain, or to decree. The usage of kitāb in this context may mean the inevitable decree, which one is conjoined with and bound to. There are multiple examples in the Quran in which different forms of the root word kataba are used to indicate prescribing, ordaining, or to decree (9:51, 3:154, 5:45, 2:180, 2:183, 4:77). In this case, kitāb al-fujjār means the decreed consequences of the actions of the fujjār.
Fujjār is the plural form of fājir. It is from the root fajara which means to slit and open wide. Fājir is used to describe the one who does what is vicious, immoral, unrighteous, sinful, or wicked.
Sijjīn is from the root sajana which means to imprison, and from the noun sijn, which means prison. Sijjīn signifies excessive hardship and abasement in imprisonment. Further discussions about sijjīn will be provided under the Exposition.
EXPOSITION
Al-fujjār and its synonym al-fajarah are mentioned only in three other places in the Quran (38:28, 80:42, 82:14). In all these occurrences, including the one in this surah, there is a comparison between the states or outcome of the fujjār on the Day of Judgement and the states or rewards decreed for the pious. For example: That day some faces will be bright, laughing and joyous. And some faces on that day will be covered with dust, overcast with gloom. It is they who are the faithless, the vicious (al-fajarah) (80:38-42); Indeed the pious (al-abrār) shall be amid bliss, and indeed the vicious (al-fujjār) shall be in hell (82:13-14). Moreover, the verses indicate the relation between the fujjār and corruption on earth: Shall We treat those who have faith and do righteous deeds like those who cause corruption on the earth? Shall We treat the God-wary like the vicious (al-fujjār)? (38:28).
As established in the previous set of verses (1-6), diminishing the measures involves transgression on others, results in corruption, and may lead to destructive consequences. Thus, the muṭaffifīn can be regarded as fujjār. The previous set of verses provided only a threat and warning to the muṭaffifīn. However, this set of verses speaks clearly of the catastrophic consequences and severe punishment that awaits them. The verses indicate that there is an unescapable imprisonment decreed for the fujjār as a consequence of their transgression.
The context of verses 7-17 and their structure along with the structure of the next set of verses (8-18) may suggest that sijjīn is the complement of ʿilliyyīn. The latter signifies highness on top of highness and means the highest exalted place. Consequently, sijjīn signifies lowness, abasement, and long or everlasting imprisonment. Hence, verse 7 means: the consequence that awaits the fujjār and what is written (decreed) for them because of their vicious deeds is nothing but lowness, abasement, darkness, restriction, and long or everlasting imprisonment. In this sense, kitābun marqūm (see verse 9) indicates that what is written (decreed) for the fujjār is clear, fixed, and without ambiguity. This is because consequences are proportional to actions. Since the actions of the fujjār are clearly vicious, immoral, unrighteous, and wicked, their end results will certainly be catastrophic.
[1] Raghib, p. 699.
[2] Mizan, 20/232.
[3] Raghib, p. 700.
[4] Mizan, 20/232.
[5] Raghib, p. 625.
[6] Tahqiq, 5/60.
[7] Mizan, 20/232.
[8] Tabrisi, 10/692.
[9] Mizan, 20/231.
[10] Mizan, 20/232.
[11] Mizan, 20/232.