Tafsir of Sad 38:43

(And We bestowed upon him his family)—by reviving them after their demise, according to what is narrated from al-Hasan. Al-Tabrisi narrated from Abu ‘Abd Allah (may Allah be pleased with him) that Allah the Exalted revived for him the family who had died before the affliction, and the family who had died while he was in the midst of the affliction. In al-Bahr, the majority view is that He (the Exalted) revived for him those of his family who had died, restored the health of the sick, and gathered back those of them who were scattered.

It is also said—and I am inclined toward this—that He bestowed upon him those of them who were alive, healed them of their ailments, and granted them an affluent life, such that they procreated until their number reached the number of those who had passed before.

(And the like thereof with them)—thus he had double what he previously possessed. The apparent meaning is that this bestowal took place in this world, though some claim it is a promise, and that the bestowal will occur in the Hereafter.

(As a mercy from Us)—meaning, out of a great mercy from Us toward him.

(43) (And as a reminder to them of that) so that they may be patient in the face of hardships just as he was patient, and turn to Allah (the Exalted) regarding what befalls them just as he turned to Him, so that He (Subhanahu) may do for them what He did for him in terms of a good outcome.

It is narrated from Qatadah that he (peace be upon him) was afflicted for seven years and some months, and was cast upon the refuse heap of the Children of Israel, with worms eating into his body. Yet he remained patient, so Allah (the Exalted) relieved him, magnified his reward, and favored him.

From Ibn ‘Abbas, it is narrated that his entire body, from his feet to his head, became a single sore, and he was cast upon the ashes until the veil of his heart was exposed. His wife would strive to provide for him, and one day she said to him: "Do you not see, Ayyub, that I have fallen into such exhaustion and destitution that I sold my hair for a loaf of bread to feed you? Call upon Allah (the Exalted) to heal you and grant you relief." He replied: "Woe to you! We lived in luxury for seventy years, so be patient until we have lived in adversity for seventy years."

He remained in the affliction for seven years, then he called upon Allah. Jibril (peace be upon him) came, took him by the hand, and said: "Rise." He rose from his place, and Allah said: (Strike with your foot; this is a [spring for] a washing and a drink). He washed and drank, and was healed. Allah clothed him in a garment from Paradise. He moved aside and sat in a corner. His wife came but did not recognize him, and she asked: "O servant of Allah, where is the afflicted one who was here? Perhaps the dogs or wolves have carried him away." She continued speaking to him for a while, until he said: "Woe to you, I am Ayyub! Allah has restored my body to me." Allah restored his wealth and his children to him, and the like thereof with them, and rained upon him locusts of gold. He began taking the locusts with his hand and placing them into his garment, spreading out his cloak and filling it. Allah revealed to him: "O Ayyub, have you not had your fill?" He replied: "My Lord, who could ever have their fill of Your bounty and mercy?"

In al-Bahr, it is narrated from Anas that the Prophet (peace be upon him) said that Ayyub remained in his ordeal for eighteen years, his flesh falling away until the world grew weary of him, and none remained patient with him except his wife. The magnitude of his affliction (peace be upon him) is something widely known and spread, and no two disagree upon it. However, regarding the claim that it reached the point of him being cast upon a refuse heap and the like, there is disagreement.

Al-Tabrisi said: "The people of verification say it is not permissible that he be in a state that causes people to find him repulsive, for that would be a source of alienation." As for poverty, sickness, and the loss of family, it is permissible for Allah (the Exalted) to test him with those.

In Hidayat al-Murid by al-Fani, it is stated that it is permissible for the Prophets (peace be upon them) to experience any human condition that is not prohibited, nor hateful, nor a disgraceful form of permissibility, nor chronic, nor a condition that the soul finds repulsive, nor one that leads to alienation. Two pages later, he adds: "We restricted [our statement] with 'nor chronic, nor one that the soul finds repulsive' to exclude conditions such as disability, leprosy, elephantiasis, blindness, or madness."

As for fainting, al-Nawawi said there is no doubt it is permissible for them because it is an illness, unlike madness, which is a deficiency. Abu Hamid restricted fainting to that which is not prolonged, and al-Bulqini was certain of this. Al-Subki said: "It is not like the fainting of others, for it only covers their outward senses, not their hearts, as their hearts are protected even from the lightest sleep." He added: "Madness is forbidden for them, even if slight, because it is a deficiency. Blindness is akin to this, and no Prophet has ever been blind. What is mentioned regarding Shu’ayb being blind is not established. As for Ya’qub, a cloudiness befell his eyes, then it vanished."

Some have distinguished in the occurrence of such things between whether it happens after the proclamation and the fulfillment of the purpose of Prophethood—in which case it is permissible—or before it, in which case it is not. Perhaps you may choose the view that they are protected from whatever the soul finds repulsive or that which leads to disgust and alienation in any form. In that case, one must hold that the affliction of Ayyub (peace be upon him) did not reach the level of being repulsive or alienating, as suggested by what is narrated from Qatadah and what the storytellers relate in their books. Some have mentioned that his disease was smallpox, but I do not believe this to be correct. And Allah (the Exalted) knows best.