The Quran

إِنَّ الَّذينَ تَوَفّاهُمُ المَلائِكَةُ ظالِمي أَنفُسِهِم قالوا فيمَ كُنتُم ۖ قالوا كُنّا مُستَضعَفينَ فِي الأَرضِ ۚ قالوا أَلَم تَكُن أَرضُ اللَّهِ واسِعَةً فَتُهاجِروا فيها ۚ فَأُولٰئِكَ مَأواهُم جَهَنَّمُ ۖ وَساءَت مَصيرًا

Muhammad 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?"¹ 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?"² For such, then, the goal is hell - and how evil a journey's end!

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.
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 Qur'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.