وَإِذَا مَسَّ ٱلْإِنسَـٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّ مَّسَّهُۥ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ
Wa izaa massal insaanad durru da'aanaa lijambiheee aw qaa'idan aw qaaa'iman falammaa kashafnaa 'anhu durrahoo marra ka al lam yad'unaaa ilaa durrim massah; kazaalika zuyyina lilmusrifeena maa kaanoo ya'maloon
A kiedy człowieka dotknie nieszczęście, to on wzywa Nas, leżąc na boku, siedząc albo stojąc; a kiedy odsuniemy od niego jego nieszczęście, to on przechodzi mimo, jak gdyby nigdy nie wzywał Nas z powodu nieszczęścia, które go dotknęło. W ten sposób upiększa się występnym to, co oni czynią.
When affliction touches a person, he calls on us — lying on his side, sitting, or standing. But once we lift his affliction from him, he goes on as though he had never called on us about the affliction that touched him. So it is that what the heedless do is made to seem fair to them.
The three postures run in the order a sick person recovers: flat on his side, then propped up, then on his feet, so the passage tracks a prayer thinning out as the body mends. The verb for what he does next is one of ordinary motion, a man resuming his walk, which is what makes the forgetting recognizable. Surah Yunus has just said that God does not rush harm to us the way we rush him for good; this is the other half of that patience.