وَمِنَ الشَّيَاطِينِ مَنْ يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَلِكَ وَكُنَّا لَهُمْ حَافِظِينَ ﴿۸۲﴾ وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ ﴿۸۳﴾ فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَى لِلْعَابِدِينَ ﴿۸۴﴾

﴾82﴿ Wa minash Shayaateeni mai yaghoosoona lahoo wa ya'maloona 'amalan doona zaalika wa kunna lahum haafizeen
﴾83﴿ Wa Ayyooba iz naadaa Rabbahooo annee massaniyad durru wa Anta arhamur raahimeen
﴾84﴿ Fastajabnaa lahoo fakashaf naa maa bihee min durrinw wa aatainaahu ahlahoo wa mislahum ma'ahum rahmatan min 'indinaa wa zikraa lil'aabideen

﴾82﴿ And (We subjected) among the devils those who dived for him and performed tasks other than that, and We were watching over them
﴾83﴿ And remember Job, when he called to his Lord, Indeed, adversity has touched me, and You are the Most Merciful of the merciful
﴾84﴿ So We answered his prayer and removed the harm that was upon him, and We restored his family to him and the like thereof with them as a mercy from Us and a reminder for the worshippers

[82] This is the mention of another miracle: that Sulaymān (peace be upon him) was able to command the jinn and rebellious devils—something that is itself miraculous.
Yaghūṣūn (they would dive) refers to diving into the sea to bring out pearls, shells, and precious stones.
‘Amalan (working) refers to the labor and craftsmanship they performed for him—its details are mentioned in Surah Saba (13) and Surah Ṣād (37).
Ḥāfiẓīn (watchers) means they were guarded and restrained so they could not harm Sulaymān (peace be upon him) or disobey his commands.
All of this was by the command of Allah the Exalted—it was not due to sorcery or magic.
[83] This is a transmitted proof from Ayyūb (peace be upon him), demonstrating his supplication and humility before Allah the Exalted—serving as a reminder of Tawḥīd, that only Allah is the One who removes difficulties and cures illnesses.
Ayyūb (peace be upon him) was a prophet from the Romans. He was extremely wealthy and had a large family. Allah tested him by taking away all his wealth and causing the death of his family (not by natural death), and his body was afflicted with severe illness.
According to the well-known opinion, he remained in this trial for 18 years, and in the end, he resorted to supplication. (Further details about this will, in shā’ Allah, come in the tafsīr of Surah Ṣād.)
Annī massaniyaḍ-ḍurr (Indeed, harm has touched me): Al-Qurṭubī mentions 17 interpretations of this phrase. The apparent meaning is that ḍurr refers to physical illness, which had reached a severe state.
This was an expression of helplessness before Allah, not a complaint—so it does not contradict his patience.
As for the lengthy stories mentioned by some commentators—describing illnesses that cause disgust or filth—these are Isrā’īliyyāt (narratives from Jewish sources) and are not appropriate for the dignity of the prophets (peace be upon them).
Wa anta arḥamu’r-rāḥimīn (and You are the most merciful of those who show mercy): this is using the attribute of Allah as a means (wasīlah) for seeking mercy and relief.
[84] This verse is proof that the previous verse contained a supplication.
The word raḥmah (mercy) indicates that the acceptance of du‘ā’ was not because Allah is compelled to answer, but rather, it was purely from His grace and kindness.
Wa dhikrā lil-‘ābidīn (a reminder for the worshippers) means: whoever worships Allah the Exalted, and is tested with loss of wealth or health, should remember the story of Ayyūb (peace be upon him)—because he was more virtuous, and yet he faced such great trials and still remained patient.
Thus, his story serves as a source of strength and a reminder for the devoted servants of Allah.