The benefits of the saying of Allah the Exalted: “Is that a better landing place, or the tree of Zaqqum? Indeed, We have made it a trial for the wrongdoers.”

Then Allah, Mighty and Majestic, said: . In this is evidence of the mockery of these people and their minds, who prefer the deeds of this world to the deeds of the Hereafter, where He said: . And there is no doubt that the answer for every person is to say that that is better.
And among the benefits of the noble verse is establishing the proof of the misguidance of the human being by the end to which his affair leads. These are the ones who preferred the path of the companions of the Hellfire; they chose to have their landing place on the Day of Resurrection be what? The tree of Zaqqum. And there is no doubt that this is clear misguidance and far-reaching folly.
And among the benefits of the noble verse is affirming the recompense on the Day of Resurrection, because the tree of Zaqqum will be on the Day of Resurrection.
And among its benefits is the criticism and bad mention of this tree, because He described it as the tree of Zaqqum, which a person will swallow down with a loathsome swallowing. That is because this tree is loathsome in appearance, bitter in taste, and foul in smell. For this reason, they dislike it, but out of their necessity for it and the intensity of their hunger, they eat it.
And among the benefits of His saying: , is clarifying the wisdom in the creations of Allah, Mighty and Majestic, and that He, Glorified and Exalted is He, may test the servant with what He manifests of His signs.
And among its benefits is that the one who denies what Allah has informed about is considered among those who are tested, whom Allah, Mighty and Majestic, has led astray.
And among its benefits is also that this is from injustice. But is this injustice against Allah and His messengers, or against themselves? The answer is that it is injustice against themselves. So whoever deviates from the straight path, he is a wrongdoer to himself, because it is obligatory upon him to care well for this soul, guiding it to what is in it of good and righteousness, and protecting it from what is in it of evil and corruption. And if it is obligatory for a person to care for those whom Allah has placed under his care from among the children of Adam and the animals, then the obligation to care for his own soul is even more so. For this reason, Allah began with the soul in His saying:
And among the benefits of the verse is the application of the term injustice to the disbeliever, even though injustice is broader than disbelief. But what is intended here is absolute injustice, which Allah indicated in His saying: . So absolute injustice is the injustice of the disbeliever, and restricted injustice is the injustice of the open sinner. So sins are injustice, but they are restricted injustice. For example, it is said: this person is a wrongdoer to himself by consuming usury or interest (riba); this person is a wrongdoer to himself by committing unlawful sexual intercourse (zina); this person is a wrongdoer to himself by transgressing against creation, and so on. As for absolute injustice, it is the injustice of whom? The disbeliever. Because the disbeliever, may Allah protect us from that, has not come with any justice at all, so it cannot be said that his injustice is restricted injustice. Good.