In this world, it is related to those who do good, not to a good deed. Its meaning is: those who have done good in this world will have a good deed in the Hereafter. This is entry into Paradise, meaning: a good deed that is not limited by description. Al-Suddi related it to a good deed, interpreting the good deed as health and well-being. If you say: If the context is related to those who do good, its grammar is clear, what is the meaning of relating it to a good deed? And it is not correct for it to be an attribute for it due to its precedence. I say: It is an attribute for it if it comes later; if it comes earlier, it is an explanation of its place, so the precedence does not negate the relation, even if the relation is not a description. And the earth of Allah is vast means that there is no excuse for those who neglect doing good at all, even if they claim their homelands and countries, and that they cannot be diligent in doing good there. They are told: Indeed, the earth of Allah is vast, and His lands are many, so do not gather with incapacity, and move to other lands. Follow the Prophets and the righteous in their migration to other than their lands to increase their good deeds and obedience.

It is said: They are those who were in the land of the polytheists and were commanded to migrate from it, as His saying: 'Was not the earth of Allah vast, so that you could migrate therein?' It is also said: It is the land of Paradise. And the patient ones are those who were patient in leaving their homelands and tribes, and in other matters, enduring the bitterness and bearing the trials in obedience to Allah and increasing goodness without account, for which they will not be held accountable. It is said: Without measure and without scale, they will be given their rewards abundantly, which is a metaphor for abundance. And from Ibn Abbas, may Allah be pleased with him: The account of the account will not be guided to, nor will it be known.

And from the Prophet, blessings and peace be upon him: 'Allah will set up the scales on the Day of Resurrection, and the people of prayer will be given their rewards by the scales, and the people of charity will be given their rewards by the scales. And the people of pilgrimage will be given their rewards by the scales, and the people of trials will be brought forth, and no scale will be set for them nor record opened for them, and their reward will be poured upon them. Allah, the Exalted, said: 'Indeed, the patient ones will be given their reward without account,' until the people of well-being in this world wish that their bodies would be cut with scissors for what the people of trials receive from virtue.' [Narrated by Al-Thalabi and Ibn Mardawayh, from the hadith of Anas, may Allah be pleased with him. Its chain is very weak. Abu Nu'aym mentioned it in Al-Hilya in the biography of Jabir ibn Zayd from Al-Tabarani. It is in his Mu'jam with its chain to Qatadah from Jabir ibn Zayd from Ibn Abbas, may Allah be pleased with them, in a summarized form.]