The Holy Quran with Five Volume Commentary (Vol 2) — Page 60
CH. 3 ĀL-E-‘IMRĀN considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word be taken to mean, "I declare to be free", the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus. If, however, the word be interpreted as "I heal," then the clause would mean that Jesus used to heal persons suffering from these diseases. But as indicated above, Jesus used to speak in metaphors. So just as the "creation" spoken of is spiritual creation, the diseases mentioned are spiritual diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and they give hearing to those who are spiritually deaf, and they restore life to those who are spiritually dead (see also Matt. 13:15). In this case the word 5 (blind or one who is blind at night) would stand for such person as possesses the light of faith but being weak, cannot stand trials. He sees in the daytime, i. e. so long as there are no trials and the sun of faith shines forth unclouded; but when the night comes on, i. e. when there are trials, and sacrifices have to be made, he loses his spiritual vision and stands still (cf. 2:21). Similarly, the word (leprous) would, in the spiritual sense, stand for one who is imperfect in faith, having patches of diseased skin among healthy ones. But even if these words be taken in their physical PT. 3 sense, Jesus is proved to possess no peculiar power. All Prophets heal diseases and ailments by the power of prayer. In this case, however, the word as (blind) would be taken in the sense of one who cannot see at night or one whose sight is weak. The clause, I will quicken the dead, does not mean that Jesus actually brought the dead to life. Those actually dead are never restored to life in this world. Such a belief is diametrically opposed to the whole Quranic teaching (23:100, 101; 21:96; 39:59, 60; 2:29; 40:12; 45:27). The sayings of the Holy Prophet are also clear on this point. For instance, it is related that when Jābir's father, who was a Companion of the Holy Prophet, was killed in the Battle of Uhud and the lad was much grieved, the Holy Prophet consolingly told him that God had lovingly spoken to his father in the other world and had asked him to beg of Him anything he liked, for that would be given to him. Thereupon Jābir's father said, "Grant me, my Lord, another lease of life on earth that I may again be killed in Thy way". God replied, "I would certainly have done so, but the word has gone forth from Me that the dead shall not be sent back to the earth" (Tirmidhi & Mājah). 500 That the so-called dead who are reported to have been raised by Jesus were not actually dead is clear from the Gospels as well. The incident described in Matt. 9:23-25 sheds some light on it. As a matter of fact, Prophets are only sent to give life to