“They said, ‘We bring you glad tidings in truth, so do not be among those who despair.’ (55) He said, ‘Who despairs of his Lord’s mercy except those who are astray?’ (56) He said, ‘Then what is your business, O messengers?’ (57) They said, ‘Indeed, we have been sent to a criminal people, (58) except for the family of Lot; indeed, we shall save them all, (59) except his wife. We have decreed that she will be among those who remain behind.’ (60)
“They said, ‘We bring you glad tidings in truth’”—that is, truthfully—“so do not be among those who despair.”
“He said, ‘Who despairs’”: Abu Amr, al-Kisa’i, and Ya‘qub recited it with the nūn carrying kasrah, while the others recited it with fathah. Both are valid linguistic forms: qaniṭa yaqnaṭu and qanaṭa yaqniṭu (1)—that is, who loses hope—“of his Lord’s mercy except those who are astray”: that is, the losers. Despairing of Allah’s mercy is a major sin, just as feeling secure from His plan is a major sin. (2)
Abraham said to them, “Then what is your business, O messengers?”—that is, what is your mission?
“They said, ‘Indeed, we have been sent to a criminal people’”: that is, polytheists.
“Except for the family of Lot”: his followers and the people of his religion. “Indeed, we shall save them all.” Hamzah and al-Kisa’i recited the jīm without gemination, while the others recited it with gemination.
“Except his wife”—that is, Lot’s wife—“We have decreed”: We have ordained—“that she will be among those who remain behind”: those remaining in the punishment,
(1) Abu Ubayd rejected the recitation with the nun pronounced with kasrah. Ibn Atiyyah stated in al-Muharrar al-Wajiz, 8/327: “It is not as he said, for they only pluralize on the basis of a strong linguistic usage transmitted among them; this is an eloquent recitation.”
(2) Ibn Abbas, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings be upon him, was asked about the major sins. He replied: “Associating partners with Allah, despairing of Allah’s mercy, and feeling secure from Allah’s plan.” Abd al-Razzaq recorded in al-Musannaf, 10/460, from Ibn Masud: “The gravest of major sins are associating partners with Allah, feeling secure from Allah’s plan, and despairing of Allah’s mercy.” Al-Haythami attributed it to al-Tabarani and said: “Its chain is sound.” Majma al-Zawaid, 1/104.
Al-Tahawi said: “Feeling secure and despair remove one from the religion of Islam, while the path of truth for the Muslims lies between them. A servant must therefore be fearful and hopeful. True, praiseworthy fear is that which restrains its possessor from what Allah has prohibited; when it exceeds this, it may lead to despair and despondency. Praiseworthy hope is the hope of a man who obeys Allah with insight from Allah and thus hopes for His reward, or of a man who commits a sin and then repents to Allah from it, hoping for His forgiveness. But if a man persists in negligence and sin, hoping for Allah’s mercy without righteous deeds, this is self-delusion, wishful thinking, and false hope. Allah Most High has praised those who combine fear and hope, saying: ‘Is one who is devoutly obedient throughout the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord...’ (al-Zumar 39:9). He also said: ‘Their sides forsake their beds as they call upon their Lord in fear and hope...’ (al-Sajdah 32:16). Hope entails fear; without it, it would be a sense of security. Fear entails hope; without it, it would be despair and despondency. From everyone whom you fear, you flee—except Allah.” See Sharh al-Aqidah al-Tahawiyyah, by Ibn Abi al-Izz al-Hanafi, pp. 357–358.