Al-Quran Surah 4. An-Nisaa, Ayah 97

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إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا


Asad : Behold, those whom the angels gather in death while they are still sinning against themselves, [the angels] will ask, "What was wrong with you?"123 They will answer: "We were too weak on earth." [The angels] will say: "Was, then, God's earth not wide enough for you to forsake the domain of evil?"124 For such, then, the goal is hell - and how evil a journey's end!
Khattab :

When the angels seize the souls of those who have wronged themselves1—scolding them, “What do you think you were doing?” they will reply, “We were oppressed in the land.” The angels will respond, “Was Allah’s earth not spacious enough for you to emigrate?” It is they who will have Hell as their home—what an evil destination!

Malik : When the angels of death cause those people to die who have wronged their souls, they ask: "What was your condition?" They reply: "We were oppressed in the earth." The angels say: "Was not the earth of Allah spacious enough for you to emigrate and go somewhere else?" Hell will be their abode and it is a very evil refuge!
Pickthall : Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say : We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end;
Yusuf Ali : When angels take the souls of those who die in sin against their souls they say: "In what (plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such men will find their abode in Hell what an evil refuge! 615
Transliteration : Inna allatheena tawaffahumu almalaikatu thalimee anfusihim qaloo feema kuntum qaloo kunna mustadAAafeena fee alardi qaloo alam takun ardu Allahi wasiAAatan fatuhajiroo feeha faolaika mawahum jahannamu wasaat maseeran
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Asad   
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Asad 123 Lit., "in what [condition] were you?" - i.e., while alive. This refers to people who evade without valid excuse, all struggle in God's cause.
Asad   
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Asad 124 Lit., "was not God's earth wide, so that you could migrate therein?" The term hijrah (lit., "exodus"), derived from the verb hajara ("he migrated"), is used in the Our'an in two senses: one of them is historical, denoting the exodus of the Prophet and his Companions from Mecca to Medina, while the other has a moral connotation - namely, man's "exodus" from evil towards God - and does not necessarily imply the leaving of one's homeland in the physical sense. It is this wider, moral and ethical meaning of the term hijrah to which the above passage refers - just as the preceding passage (verses {95-96}) referred to "striving hard in God's cause" (jihad) in the widest sense of the term, embracing both physical and moral efforts and the sacrifice, if need be, of one's possessions and even one's life. While the physical exodus from Mecca to Medina ceased to be obligatory for the believers after the conquest of Mecca in the year 8 H., the spiritual exodus from the domain of evil to that of righteousness continues to be a fundamental demand of Islam: in other words, a person who does not "migrate from evil unto God" cannot be considered a believer - which explains the condemnation, in the next sentence, of all who are remiss in this respect.

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Yusuf Ali   
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Yusuf Ali 615 The immediate occasion for this passage was the question of migration (hijrat) from places where Islam was being persecuted and suppressed. Obviously the duty of Muslims was to leave such places, even if it involved forsaking their homes, and join and strengthen the Muslim community among whom they could live in peace and with whom they could help in fighting the evils around them. But the meaning is wider. Islam does not say: "Resist not evil." On the contrary it requires a constant, unceasing struggle against evil. For such struggle it may be necessary to forsake home and unite and organise and join our brethren in assaulting and overthrowing the fortress of evil. For the Muslim's duty is not only to enjoin good but to prohibit evil. To make our assault we must be prepared to put ourselves in a position from which such assault would be possible, and Allah's earth is spacious enough for the purpose. "Position" includes not only local position, but moral and material position. For example, we must shun evil company where we cannot put it down, but organise a position from which we can put it down.
   
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 This verse refers to some of those who had accepted Islam secretly in Mecca but refused to emigrate to Medina along with the rest of the believers. Some of them were killed in the Battle of Badr when they were rallied by the Meccans to fight against the Muslims. The verse also applies to any Muslim who accepts abuse and refuses to move to another place where they can live with dignity and practice their faith freely.

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