Topic: Miracles Of

5:111.

Important Words:

المھد (cradle) is the noun-infinitive from the verb مھد. They say مھد المكان i.e. he made the place plain, even or smooth for himself. مھد فراشا means, he spread a bed for himself and made it even and smooth. مھد لنفسه خیرا means, he prepared good things for himself. مھد له منزلة سنیة means, he prepared or established for him a high station or position. مھد لنفسه also means, he gained or earned or sought to earn sustenance, etc. for himself. المھد means, a place prepared for a child and made plain, even or smooth that he may sleep in it; a child’s cradle; a bed; a thing spread to lie, recline or sit upon; a piece of plain ground or a smooth expanse (Lane & Aqrab). In its verbal senses the infinitive مھد would also mean, making a thing even and smooth; preparing a thing; preparation; gaining or earning a sus-tenance, etc.

کھلا (of middle age) is the noun-infinitive from کھل i.e. he was or became of middle age اکتھل الرجل means the man attained middle age. اکتھل النبات means, the plant became tall and full grown and blossomed. کھل means, one who is of middle age, or one who is of the age when a person’s hair becomes intermixed with hoariness; or one who is between thirty or thirty-four and 51 years of age (Lane & Aqrab); or one who is between 40 and 51 years of age (Tha‘labi).

Commentary:

It is evident that by the words, he shall speak, the Quran does not mean simple utterance of words; for such speaking is done by all children and all grown up men except the few congenitally dumb. The expression is, therefore, meant to refer to a particular kind of speaking, i.e. speaking wisely or speaking words of wisdom. Similarly, the clause, in the cradle and when of middle age, refers to the two periods of childhood and manhood when Jesus would speak words of wisdom, thus indirectly hinting that he would not die young but would live to a good ripe age. According to Ibn Qayyim, a writer of great eminence, some scholars have denied the crucifixion and (the so-called) ascension of Jesus at the age of 30 or 33 on the ground that Jesus was, according to the Quran, to speak to men when he was a Kahl, i.e. of middle age. This shows that these scholars look upon Tha‘labi’s definition as the correct one.

That Jesus spoke words of wisdom in his childhood has nothing miraculous or supernatural about it. Many intelligent and well brought up children speak like that. Luke supplies an instance of how Jesus spoke in childhood: "And when they had fulfilled the days, the child Jesus tarried behind in Jerusalem. And it came to pass that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions. And all that heard him were astonished at his understanding and answers" (Luke 2:43-47).

The Quranic reference to the two distinct periods of Jesus’ life may also be taken to hint that his speaking in the latter period was to be of a different nature from that in the former. In the latter period, he was to speak to men as a Prophet of God. Thus, the glad tidings given to Mary consisted in the fact that Jesus was not only destined to be an intelligent child but was also to live to a ripe age as a righteous servant of God.

It should, however, be noted that the expression "in the cradle" does not necessarily mean childhood. The word مھد(cradle) has not been used in the verse literally but only broadly to signify the period of unripe age, i.e. that preceding کھولة or full-grown manhood. In fact, as shown under Important Words, مھد does not originally mean a cradle. That meaning is rather secondary, the primary meaning being the state or period of preparation when one is, as it were, being prepared and made even and smooth for the duties of ripe age. The fact that the Quran has mentioned the two periods, (i.e. "in the cradle" and "middle age") side by side also shows that there is no intervening period between them. The entire period before کھولة (middle age) is that of مھد i.e. a period of preparation; otherwise the verse would become a dispraise rather than praise; for in that case the insinuation would be that Jesus did not speak wisely in the period lying between childhood and middle age.

Finally, it may be noted that, according to the Quran and authentic Hadith, Jesus did not die on the cross at the age of 33 but lived up to a very old age, but of this we would speak later at its proper place.

43:60; 61:7.

5:111.

Important Words:

اخلق (I fashion out) is derived from خلق. They say خلقه meaning: (1) he measured it, or he determined its measure or proportion (e.g. they say خلق الادیم meaning, he determined the leather with a view to cutting it); (2) he designed or fashioned or planned it; (3) he made it according to a certain measure or design; (4) He (God) produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e.He originated it; (5) he forged or fabricated a story or a lie; (6) he made a thing smooth, even and equable (Lane & Lisan).

الطین (clay) is derived from طان i.e. he made his work or deed good; he performed or executed his work or deed well. طانه الله علی الخیر means, God created him with a disposition or adaptation to that which is good, i.e. created him with a good natural disposition. طانه means, he coated or plastered it with clay or mud. طین means, clay, earth, mould, soil or mud. طینةmeans, any material sub-stance of which anything having form consists; the natural constitution or disposition of a thing. The term ابن الطین is sometimes used to signify Adam (Lane). Figuratively الطین may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.

الطیر (bird) which is the plural of طائر (a bird) and is also sometimes used as singular is derived from طار i.e. (1) he or it flew or moved in the air by means of wings; (2) he or it ran or moved quickly or fled. طار عقله means, his reason fled. طارت الابل means, the she-camel conceived. طار لکل منھم سھمه means, the share of each came to him. الطیر or طیر is both the plural of طائر (bird) and the noun infinitive from the verb طار. So طیر means: (1) flying birds, insects, etc.; (2) a flying bird, insect, etc., for طیر is sometimes also used as singular; (3) as an infinitive noun طیر would also give the different meanings conveyed by its verbal forms (Lane).

ھیئة (manner) is the noun infinitive from ھاء. They say ھاء الرجل meaning, the man was or became of good form and appearance or other properties denoted by ھیئة, the noun infinitive. ھاء الیه means, he desired or longed to see or find him or it. ھیأه means, he gave him or he made him have a garb or guise, etc.; he prepared or arranged it and put it in a good state. تھیأ لامر means, he became prepared for the thing, or the matter. ھیئة means, form, fashion, appearance or figure; guise or garb; state, condition or case; manner, mode or quality (Aqrab & Lane).

ابری (I heal) is derived from بری i.e. he was or became clear or free from a thing. بری من المرض means, he became free from disease, i.e. he recovered from it. بری من الدین means, he became clear of debt. ابرأه means, he cured or healed him of the disease; he declared him innocent or free from the defect attributed to him; he acquitted him (Aqrab & Lane).

الاکمه (blind) is derived from کمه i.e. he became blind; or his eyes did not see at night. کمه فلان also means, he was or became deprived of reason or understanding. کمه النھار means, the day became dark, i.e. the sun became overcast with clouds. اکمه means, one who cannot see at night; one who is born blind; one who becomes blind afterwards; one who is deprived of reason and understanding (Aqrab & Mufradat).

ابرص (leprous) is derived from برص i.e. he was or became affected with برص (leprosy) viz. a sort of whiteness that appears upon parts of the body by reason of a corrupt state of health or constitution. The moon is sometimes called الابرص because of its white hue. ارض برصاء means, a land of which the herbage has become depastured at several places so that it has become bare thereof (Aqrab & Lane). A variety of leprosy of the Hebrews (probably identical with modern leprosy) was characterized by the presence of smooth, shining, depressed white patches or scales, the hair on which participated in the whiteness, while the skin and adjacent flesh became insensible (Webster).

تاکلون (you will eat) is derived from اکل i.e. he ate; he ate up; he devoured; he consumed; he wore away, etc. The Holy Prophet is reported to have said, امرت بقریة تاکل القری i.e. I have been commanded to migrate to a town (Medina) which shall devour, (i.e. subdue and conquer) other towns (Lane).

Commentary:

With this verse begins an account of Jesus’ ministry as a Prophet of God. By using the words, a Messenger to the Children of Israel, the verse makes it clear that Jesus’ mission was confined to the House of Israel. He was not a universal Messenger. In fact, as the Gospel itself states, he expressly ordered his disciples not to preach his message to any but the Israelites: "These twelve Jesus sent forth, and commanded them, saying, 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel' " (Matt. 10:5, 6). It cannot be argued that this prohibition was confined to the lifetime of Jesus and that after his death his disciples were at liberty to preach to all the nations of the world, for this supposition is belied by the Gospel itself: "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the son of man be come" (Matt. 10:23). According to this verse, the followers of Jesus were enjoined to confine their preaching to the Children of Israel till the time of his second coming. The same injunction is contained in Matt. 15: 24; 18: 11, 12; 19: 28; Acts 3: 25, 26; 13: 46; Luke 19: 10; 15: 4; 22: 28-30.

Only in Matt. 28:19 there appears some ambiguity about the mission of Jesus but on deeper reflection it becomes clear that here too it is the tribes of Israel that are meant, and not all peoples and all nations. The early disciples understood these words of Jesus in this very sense: "Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only" (Acts 11: 19).

For a clear understanding of the other parts of the present verse, i.e. making birds of clay, etc. it is necessary to remember that it was Jesus’ habit to talk in parables—a way of talking which was predicted in the previous Scriptures to be a characteristic of his speech. Says the Gospel: "All these things spake Jesus unto the multitudes in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables" (Matt. 13:34, 35). Later historians also have referred to this peculiar characteristic of Jesus: "In his popular addresses Jesus would make free use of parables. He spoke in parables to all classes but especially to the people. Without parables he was not wont to speak to them" (Enc. Bib. under Jesus). With this torchlight of history in our hands, it does not remain difficult for us to understand or explain the "signs" of Jesus as mentioned in the present verse.

There is no mention in the Bible of the miracle of creating birds popularly believed to have been performed by Jesus. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention it, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his superiority over other Prophets and would have lent some support to the claim to divinity which has been foisted upon him by his later followers. Of the different meanings of خلق i.e. measuring, determining, designing or fashioning; making and creating, etc. given under Important Words above, it is in the former sense that this word has been used in this verse. In the sense of "creating'', the act of khalq has not been attributed in the Quran to any other being or thing except God. In fact, the Quran has laid the greatest emphasis on this exclusive attribute of God Who has been again and again declared to be the sole "Creator" of all things. All others to whom creation has been attributed are declared by the Quran to have been themselves created by God and to be devoid of all power to create anything (e.g. see 13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 and 46:5). Even the silly notion that the power of creating though the unshared prerogative of God, might have been temporarily delegated by Him to another is rejected by the Quran (39:30 & 16:72).

In the light of the above explanation, and keeping in view the figurative sense of "clay", for which see Important Words above, the clause, I will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it (a new spirit) and it will become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent power of growth and development came into contact with Jesus and accepted his message they would undergo a complete transformation in their lives. From men grovelling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament. And this is exactly what happened. The humble and despised fishermen of Galilee, under the impact of the ennobling teaching of their Master, began soaring like birds, preaching to the world of Israel the word of God and bravely facing all sorts of hardships and privations and making sacrifices that should adorn the history of any nation. Says Jesus: "I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" (Matt. 6:25, 26).

The miracle relating to the making of birds from clay may be interpreted in another way as well. In the time of Jesus people had a special liking for the practice of occult sciences —hypnotism, mesmerism, etc. So it is possible that God granted him special power of this kind in order to impress the people and make them believe in him. In this case the sign of making birds would mean that Jesus made small clay models of birds and then through a sort of mesmerism made them appear to fly in the air. But this did not convert them into real living birds; for as soon as the influence was removed, they fell down to the ground like so many lumps of earth. This miracle of Jesus was more or less like the miracle of the rod of Moses which was temporarily made to look like a real serpent but was actually not so. But whatever the significance of the sign, it was performed, as the verse clearly puts it, by the command of Allah, and Jesus possessed no power of creation. (For fuller description see Izalah’-e-Auham by Ahmad, the Promised Messiah).

As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word ابری 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 اکمه (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 ابرص(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 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 اکمه (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 Jabir’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 Jabir’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 & Majah).

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 those who are spiritually dead. Jesus, Moses, Abraham and, above all, the Holy Prophet of Islam brought about a complete change in the lives of their followers. This, in religious language, is termed raising the dead to life. Literally, too, the word موتی (the dead) does not necessarily mean those physically dead. It is also used about those who are dead spiritually, morally or intellectually. The Quran freely speaks of the quickening of the dead in the sense of granting life to the spiritually dead (e.g. 3:28; 6:123; 8:43; 25:50; 36:71). In 8:25 the Holy Prophet himself has been spoken of as giving life to the dead. Says the Quran: O ye who believe, respond to Allah and the Messenger when he calls you that he may give you life. Here it is spiritual and intellectual life that is meant, for Muslims do not believe that the Holy Prophet ever brought an actually dead person to life.

The miracles of Jesus, as mentioned in this verse, have been stated in a natural order. First of all is mentioned the change in the outlook and way of life of those that came in contact with him. From men of the world, they became men of God. They rose from the dust and began soaring in the air. Then are mentioned some of the more common spiritual diseases of which Jesus cured the people; the blind were given spiritual sight and those having diseased skins were healed. Finally, the spiritually dead are declared to have received through Jesus a new life. Thus not only a natural order but a sort of progressive order is found in the verse, the climax, so far as individual reformation is concerned, being reached with the miracle relating to the quickening of the dead. But if the verse be interpreted literally, no arrangement seems to exist in the order in which the miracles are described here, i.e. (1) the creation of birds out of clay; (2) the healing of the blind; (3) the healing of those suffering from leprosy, i.e. those who had patches of disease on their skin; and (4) the raising of the dead to life.

The true climax, however, reaches in the miracle or sign mentioned in the clause, I will announce to you what you will eat and what you will store up in your houses. According to Abul-Baqa’, the words نبأ (news) and انبأ (he gave the news) are used in the Quran for announcing matters of great importance (Kulliyyat). This shows that, what Jesus is here represented as announcing to the people, are matters of supreme im-portance to his followers. The language of the verse being parabolic, the word تاکلون (you will eat) will be taken figuratively, mean, "you will subdue or conquer" (see under Important Words above). Thus the clause, I will announce to you what you will eat, would mean, "I will let you know what you will subdue or conquer", i.e. "I will announce to you the conquests you are destined to make in future". The other expression, i.e. I will also let you know what you will store up in your houses, would mean, "I will let you know the deeds which you should or would leave behind for posterity".

The entire clause may have yet another meaning. It may mean that Jesus told his disciples: (1) what they should eat, i.e. what they should spend to meet their physical needs, and (2) what they should store up, i.e. what they should lay up as a spiritual treasure in Heaven. In other words, Jesus told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (see Matt. 6:25, 26 as quoted above).

2:88; 2:254.

3:47.

3:49.

3:50.

5:12.

Commentary:

In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.

Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.

Important Words:

For المھد see 3:47.

Commentary:

The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him. The words may also signify that when the Jews accused Mary of adultery she felt embarrassed and pointed to Jesus who had by that time become a Prophet. Some Muslim commentators of the Quran seem to feel a peculiar delight in attributing all sorts of miracles to Jesus. By their misguided reverence for him they have virtually raised him to the pedestal of Divinity. In the words, How can we talk to one who is a child in the cradle, they seem to have discovered one such miracle of Jesus. Among all men, even among all the great Prophets of God he alone, they say, could talk while yet a child in the cradle. But the talk which he gave to the elders of the Jews and which is contained in the next four verses (vv.31-34) could not possibly be the talk of a child and if it was, then the facts described therein were a tissue of lies. Jesus says:(a) "God has made me a Prophet"; (b) "He has given me the Book"; (c) "He has enjoined me to say Prayers and give the Zakah"; (d) "He has made me dutiful to my mother and has not made me haughty", and (e) "Peace was on me the day I was born, and peace there will be on me the day I shall die, and the day I shall be raised up to life again." All these affirmations from the lips of a baby sound like so many lies and who would call these lies a miracle? Jesus was neither a Prophet at that time, nor did he say Prayer or give Zakah or was given a Book. Moreover, these commentators appear to ignore the quite obvious fact that at another place in the Quran (3:47) this miracle is stated as having consisted in Jesus’ speaking to the people in the cradle and when of middle age (فی المھد وکھلاً). But talk by a man when he is کھل i.e. of middle age, is no miracle; and by joining the word مھد (cradle) with the word کھل (of middle age), the Quran implies that the talk of Jesus in مھدand when he was کھل (of middle age) was no miracle in the sense in which it is understood by the commentators, but it was a miracle in the sense that he spoke words of exceptional wisdom and intelligence in childhood as well as in middle age. The joining of these two words also implied a prophecy that Jesus would not die young but would live up to a good ripe age. This prophecy did constitute a real miracle. But if the word مھدwere to be taken in the sense of "period of preparation" which is also one of the meanings of this word, the verse یکلم الناس فی المھد و کھلاً (3:47) would mean that he would speak to people words full of extraordinary wisdom and spiritual knowledge much beyond his years and experience, both in the period of preparation which is youth and in his middle age. Thus the words, How can we talk to one who is a child in the cradle, present no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to "a child in the cradle" i.e. a mere boy, who was born and brought up before their very eyes. Old and learned people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47.

Commentary:

"The Book" refers to the Torah and the verse signifies that God had given Jesus a special knowledge of the Torah which was denied to the elders and learned men of the Jews.

Commentary:

This verse implied a mighty prophecy. The prophecy was that Jesus’ people would put him on the cross and would compel him to flee his country and seek refuge in a foreign land. But the grace and blessings of God would attend him wherever he would go. After the crucifixion Jesus’ mission appeared to have been a complete failure but he travelled to the east—to Afghanistan and Kashmir, where his cause progressed and triumphed. See also 4:158 & 23:51.

19:15, 33.

Commentary:

The present and the preceding two verses refer to a period when Jesus had already become invested with prophethood. It is an insult to human intelligence and common sense and to belie facts of history and also to betray one’s utter lack of knowledge of the Quranic style and Arabic idiom to say that the words of vv. 31-33 were spoken by Jesus while he was yet a child and therefore constituted a great miracle. A mere babe who sucked the breast of his mother could not say that he was a most obedient and faithful servant of God or that God had given him a Book or that he said Prayers and gave alms or that he was dutiful to his mother and was not haughty. All this talk seems to be a tissue of lies. Jesus could not and did not do any of these things while yet a baby but rather when he had attained to prophethood. It may be argued that the miracle consisted in the fact that Jesus could talk while yet a baby in the cradle but this purpose could equally have been served by his speaking only a few words. If only he had rebuked the elders of the Jews for calumniating his mother in a single sentence they would surely have been taken aback and completely confounded and the purpose of the miracle would have been fully served. But where was the necessity of putting a long discourse in Jesus’ mouth which was not true? The truth is that the miracle did not lie in the supposed infantile talk of Jesus but in the imagination of the commentators themselves.

In this and the preceding two verses Jesus has been described as saying that (1) he is a servant of God; (2) God has given him the Book; (3) He has made him a Prophet; (4) He has made him blessed; (5) He has enjoined upon him Prayer and alms-giving; (6) He has made him dutiful to his mother and that (7) He has not made him haughty and unblessed. All these words put in Jesus’ mouth by the Quran have been amply supported and corroborated by the Bible:

(1) As regards Jesus’ being a humble servant of God, subject to human weaknesses and frailties and to the demands and calls of nature and not being God or Son of God, the Bible says:

And when he had fasted forty days and nights, he afterwards hungered (Matt. 4:2).

But of that day or that hour knoweth no one, –but the father (Mark 13: 32).

And Jesus said unto him, why callest thou me good? None is good save one, that is God (Mark 10: 18).

(2) About the fact that Jesus was given a Book which he followed and taught, the Bible says:

Think not that I come to destroy the law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law, till all be fulfilled (Matt. 5:17, 18).

(3) The Bible also supports the Quranic statement that Jesus was only a Prophet of God and not God or the Son of God. It says:

And He that sent me is with me (John 8: 29).

Neither came I of myself, but He sent me (John 8: 42).

He hath sent me to proclaim release to the captives, and recovering of sight to the blind, (Isaiah 61: 1-3; Luke 4: 15-22).

And the multitudes said, This is the Prophet, Jesus, of Nazareth of Galilee (Matt. 21:11).

(4) About Jesus’ being blessed the Bible depicts Elizabeth, the mother of John, as saying to Mary, the mother of Jesus:

Blessed art thou among women, and blessed is the fruit of thy womb (Luke 1: 42).

And it came to pass, as he spake these things, a certain woman of the company lifted up her voice and said unto him, blessed is the womb that bare thee, and the paps which thou hast sucked (Luke 11: 27).

(5) The fifth thing that the Quran tells us about Jesus is that God had enjoined upon him Prayer and alms-giving. About this the Bible says as follows:

And he withdrew himself into the wilderness and prayed (Luke 5: 16).

And being in an agony he prayed more earnestly; and his sweat was as it were great drops of blood falling down to the ground (Luke 22: 44).

Render therefore unto Caesar the things that are Caesar’s and unto God the things that are God’s (Matt. 22: 21).

(6) Last of all, Jesus has been described as being humble and blessed with success. In regard to this the Bible says:

Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls (Matt. 11: 29).

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass (Matt. 21: 5).

These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world (John 16: 33).

19:16.

Commentary:

The words, and peace there will be on me the day I shall die, show that Jesus did not die on the cross, for death on the cross, according to the Bible, is an accursed death (Deut. 21:23; Gal. 3:13). It cannot be said about a person who died an accursed death that he died a blessed and peaceful death. But the mere fact of a person being put on the cross or meeting a violent end does not conflict with the idea of peace and blessedness to which this verse refers. It is an accepted fact of history that the Prophet Yahya was murdered while in jail but the words "peace was on him the day he died" have also been used about him in v. 16 above. So these words have been used about Jesus and Yahya to show that both these Prophets succeeded in their missions, and a person who succeeds in his mission and whose work is carried on after his death and who is remembered with love and respect cannot be said to have suffered death or to have been deprived of "peace". Jesus has left behind him a large community of followers and Yahya’s name is remembered with love and respect. Thus both Jesus and Yahya died a blessed death and enjoy everlasting peace.

The words, peace was on me the day I was born may also be understood as containing a hint that the birth of Jesus was out of the ordinary. These words have also been used about Yahya in verse 16 above because his birth, too, took place in extraordinary circumstances. He was born when his father had reached an extremely old age and his mother was barren.

The expression, the day I shall be raised up to life again, may also imply: "The day when I shall be raised again in the form of another Prophet who will testify to my truth." The implied reference may be to the Holy Prophet who bore witness to the truth of Jesus.