11: 9

Asad And thus it is: if We let man taste some of Our grace, " and then take it away from him behold, he abandons all hope, 17 forgetting all gratitude [for Our past favours].

Yusuf Ali If We give man a taste of mercy from Ourselves and then withdraw it from him behold! he is in despair and (falls into) blasphemy.

Pickthall And if We cause man to taste some mercy from Us and afterward withdraw it from him, lo! he is despairing, thankless.

Transliteration Wa la'in azaqnal insa_na minna_ rahmatan summa naza'na_ka minh(u), innahu_ laya'u_sun kafu_r(un).

11: 10

Asad And thus it is: if We let him taste ease and plenty 18 after hardship has visited him, he is sure to say, "Gone is all affliction from me!"- for, behold, he is given to vain exultation, and glories only in himself 19

Yusuf Ali But if We give him a taste of (Our) favors after adversity hath touched him He is sure to say "All evil has departed from me;" Behold! he falls into exultation and pride.

Pickthall And if We cause him to taste grace after some misfortune that had befallen him, he saith: The ills have gone from me. Lo! he is exultant, boastful;

Transliteration Wa la'in azaqna_hu na'ma_'a ba'da darra_'a massathu layaqu_lanna zahabas sayyia 'a_tu 'anni, innahu_ lafarihun fakhu_r(un),

[[ Asad’s notes – 16-19 - 16 The sequence makes it clear that the generic term "man" referred to in this and the next verse applies, primarily, to the agnostics who are either unconvinced of the existence of God or are "bent upon denying the truth"; in its wider implication, however, it applies also to those who, while believing in God, are weak in faith and therefore easily swayed by external circumstances, and particularly by whatever happens to themselves.

17 Lit., "he is [or "becomes"] utterly hopeless" or "despairing" (ya'us); inasmuch as he attributes his past happy state to a merely accidental chain of causes and effects - in short, to what is commonly regarded as "luck" - and not to God's grace. Hence, the term ya'us, in its Qur'anic usage, is indicative of spiritual nihilism.

18 This combination of two words is necessary to bring out the full meaning of the noun na'ma' which occurs in this form in the Qur'anonly once. For my rendering of la'in as "thus it is: if...", etc., see note 1 1 above.

19 Lit., "he is exultant beyond all measure, excessively self-glorifying" - i.e., he usually attributes the turn of fortune to his own good qualities and his supposed "good luck". ]]