َ كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ ﴿۷﴾ وَمَا أَدْرَاكَ مَا سِجِّينٌ ﴿۸﴾ كِتَابٌ مَرْقُومٌ ﴿۹﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿۱۰﴾ الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ ﴿۱۱﴾ وَمَا يُكَذِّبُ بِهِ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ ﴿۱۲﴾ إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ﴿۱۳﴾ كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ ﴿۱۴﴾ كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ ﴿۱۵﴾

﴾7﴿ Kallaaa inna kitaabal fujjaari lafee Sijjeen
﴾8﴿ Wa maa adraaka maa Sijjeen
﴾9﴿ Kitaabum marqoom
﴾10﴿ Wailuny yawma'izil lil mukazzibeen
﴾11﴿ Allazeena yukazziboona bi yawmid deen
﴾12﴿ Wa maa yukazzibu biheee illaa kullu mu'tadin aseem
﴾13﴿ Izaa tutlaa'alaihi aayaatunaa qaala asaateerul awwaleen
﴾14﴿ Kallaa bal raana 'alaa quloobihim maa kaanoo yaksiboon
﴾15﴿ Kallaaa innahum 'ar Rabbihim yawma'izil lamah jooboon

﴾7﴿ Never is it so! Surely, the record of the wicked is in Sijjin
﴾8﴿ And what will make you know what Sijjin is
﴾9﴿ It is a register (record) that is inscribed
﴾10﴿ Destruction on that day is for the deniers
﴾11﴿ Those who deny the Day of Judgment
﴾12﴿ And none denies this Day except every transgressor, excessive in sin
﴾13﴿ When Our verses are recited to him, he says, These are tales of the ancients
﴾14﴿ Never! Rather, a stain has covered their hearts because of what they used to do
﴾15﴿ On that Day, people will be veiled from their Lord (prevented from seeing Him)

[7] (كِتَابَ الْفُجَّارِ) — refers to the record of deeds of the devils, disbelievers, and openly sinful people, which is kept in Sijjīn after their death.
Likewise, the souls of disbelievers are also recorded in Sijjīn, as mentioned in the hadith from Musnad Aḥmad.
(سِجِّينٍ) — is derived from sijn (prison), meaning it is an extremely narrow and confined place, located at the lowest depths of all creation — also referred to as Asfal as-Sāfilīn (the lowest of the low).
Thus, Sijjīn is the name of a register in which the deeds of the wicked are recorded.
According to one opinion narrated from Ibn ʿAbbās (may Allah be pleased with them both), the souls of the wicked are also kept there.
[8,9] In the first verse, there is an indication of the awe and severity of Sijjīn, and it becomes clear that the Prophet (May Allah bless him and give him peace) and his people did not know about Sijjīn before the revelation of the Qur’an.
In the second verse, Sijjīn is explained and interpreted.
[10,11] This is also part of the warning.
(الَّذِينَ) — this describes the mukadhdhibīn (deniers), and it is a specific explanation of a general term.
It indicates that denial of the Day of Recompense is the root cause of all other forms of denial.
[12,13] These are the traits of the denier, presented in an exclusive manner — meaning, whoever possesses these three traits is certainly a denier of the Day of Recompense.
(مُعْتَدٍ) — one who transgresses in actions, not distinguishing between ḥalāl and ḥarām.
(أَثِيمٍ) — sinful in speech: he lies and insults the people of truth.
[14] This is also a form of rebuke.
(رَانَ) — from rayn, meaning the accumulation of sins upon sins until they overpower the heart.
This is specific to the hearts of disbelievers.
As for al-ghaym (light covering), it can occur on the hearts of the righteous (abrār).
Ibn al-Qayyim said: the initial rayn (stain) — when it increases — becomes ṭabʿ (sealing), and then aqfāl (locking).
These are the stages of the hearts of disbelievers.
[15] (لَمَحْجُوبُونَ) — means they are veiled and prevented from seeing Allah.
This is evidence that seeing Allah is indeed possible, because being veiled is not a quality of Allah, but rather a punishment for the disbelievers.
From the implication (mafhum) of this verse, Imām Mālik and Imām Shāfiʿī (may Allah have mercy on them) derived the proof that the believers will see Allah on the Day of Judgment — since if the believers were also veiled, then there would be no reason to specifically mention the disbelievers in this verse.