Tafsir of Az-Zumar 39:10

“Say: O My servants who have believed, fear your Lord.” (Az-Zumar: 10)

The Messenger of Allah (ﷺ) was commanded to address the believers and urge them toward piety and obedience, following the specific address to the "people of understanding" (in the preceding verses). This indicates that they are indeed the ones addressed. "Say to them this very statement of Mine"—there is honor for them in their attribution to the pronoun of Majesty, and an increased care for the matter commanded, for the transmission of the exact command of Allah, the Exalted, is more effective in necessitating compliance.

His saying, “For those who do good in this world is goodness,” is an explanation for the command or for the necessity of compliance. The prepositional phrase (li-alladhina - for those) is connected to a hidden predicate acting as an advanced predicate. His saying, “in this world,” is connected to "did good," and the demonstrative pronoun is used for the sake of presence. His saying, “is goodness,” is the subject; its indefiniteness is for the sake of glorification. That is, for those who do good in the world, there is "goodness" in the Hereafter—meaning, the Garden (Paradise).

His saying, “And the earth of Allah is wide,” is a parenthetical sentence intended to remove any potential excuse for negligence based on an inability to observe the commands and prohibitions in one’s homeland.

“Indeed, the patient will be given their reward in full without account.”

This is a completion of the parenthetical thought. It is as if it were said: Fear your Lord, for those who do good in this world will have the Garden in the Hereafter, and there is no excuse for the negligent in doing good by claiming an inability to do so in their homelands, for the earth of Allah is wide and His lands are many. Let them move if they are unable to remain, and let them migrate to their Lord to attain His good pleasure, for they have alongside that [migration] what makes the Garden seem minor in comparison, and for which every hardship becomes delightful.

It is as if, when He, the Exalted, removed their excuse by stating that the earth of Allah is wide, it occurred to them: "Shall we—and those who are able to do good in their own lands while being at ease and in comfortable circumstances—be equal?" Thus, they were answered: “Indeed, the patient—those who endured migration, the separation from their beloved, and the following of the prophets and the righteous—will be given their reward in full without account.” The origin of the phrase is "You will be given your rewards in full" (addressing them directly), but it was shifted to the third person ("the patient") to alert [the reader] that it is their patience that necessitates this. Thus, it conveys that you will be given your rewards in full because of your patience, just as the rewards of those before you were given in full due to their patience. This is understood in a general sense, inclusive of patience in every tribulation, not limited to patience in migration, though it was brought forth in the verse for that purpose and to include those who endure the pain of migration primarily.

The prepositional phrase "without account" is in the place of a state (hal), either relating to the "reward"—meaning, the reward is given to them in such a way that it is "without account," by being ladled out for them and poured upon them—or relating to "the patient"—meaning, they are given it while they themselves are beyond measure/account. In both interpretations, the intent is an exaggeration of abundance, which is what Ibn Abbas meant when he said, "The account of the account cannot reach it, nor can it be known." It is also possible that it is a state of the patient, meaning they are not held to account at all. However, the most apparent meaning is that which conveys an abundance of reward. The meaning of the restriction (implied by "Indeed...") is: "The patient are not given their reward except without account."

Regarding the interpretation of "in this world" being connected to "goodness" (in terms of meaning), some said it is then a state of "goodness," but this was rejected because "goodness" is the subject, and it is not permitted for a state to be derived from it according to the correct view. It was said: one might commit to making it the agent of the prepositional phrase, but it was countered that this is not possible except according to the school of Al-Akhfash, which is weak.

Az-Zamakhshari said: It is an explanation of "goodness," and the estimate is "it is in this world." The meaning is health and well-being. He says in Al-Kashf: He preferred the explanation over the state because the meaning based on explanation is not restrictive. According to this view, it means that for those who do good, there is a minor reward in this world, which is health and well-being, while their [full] rewards are given in full in the Hereafter.

The meaning of "And the earth of Allah is wide" in this context would be as a parenthetical to remove a thought that might occur to some souls—that that reward is lost due to differences in climate, soil, and other factors that lead to bodily ailments. So, it is said: "The earth of Allah is wide," so no one will lack a place suitable to their condition; let them move to it if their current place does not suit them. This also serves as a reminder that one who sees the earth as having length and breadth, with adjacent regions, to complete their refreshment and provision, must reciprocate His blessings with gratitude to be counted among the doers of good.

Then it is said: “Indeed, the patient are given their reward in full”—meaning the fulfillment of the reward for these doers of good occurs only in the Hereafter; what they attained in this world was their immediate portion. As for the reward given in full without account, that is for the patient, including those from whom we took away that immediate portion as a means of purification and drawing them closer. In this, there is consolation for the people of trial, stimulation for the servants to endure worship, and encouragement to remain consistent in obedience.

This is also a fine and subtle interpretation, but the preference belongs to the first [interpretation] for several reasons. One: the parenthetical serving to remove the excuse for negligence is more apparent, as it is the intent of the context, as shown by "Fear your Lord." Two: it is consistent with what has been revealed in the Qur’an, such as "Was not the earth of Allah wide [enough] for you to migrate therein?" Three: the connection of the prepositional phrase to the preceding mentioned term is the standard rule unless a deterring factor exists. Four: under the other interpretation, it is neither consistent nor applicable to the majority, for "goodness" in that sense (health and wealth) is even more complete for those who oppose [the truth], and to say it is a gradual enticement (istidraj) for them is not apparent, for the Exalted has said: "But when the good came to them, they said, 'This is for us.'" And I swear, what he (the author) favored by preponderance is worthy, and what he deemed subtle is neither fine nor subtle.