First miracle of Jesus (PBUH ) !

[Ancient lion]

The creation of Jesus, his birth and the first miracle of defending his mother, Mary, from slander
​

" 26. "So eat and drink and cool (thine) eye. And if thou dost see any man, say, 'I have vowed a fast to (Allah) Most Gracious, and this day will I enter into no talk with any human being'"
27. At length she brought the (babe) to her people, carrying him (in her arms). They said: "O Mary! truly a strange thing has thou brought!
28. "O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!"
29. But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?"
30. He said: "I am indeed a servant of Allah. He hath given me revelation and made me a prophet;
31. "And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live;
32. "(He hath made me) kind to my mother, and not overbearing or unblest;
33. "So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"!
34. Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute.
35. It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! when He determines a matter, He only says to it, "Be", and it is.
" [The Noble Qur’ân, Surat Maryam (no.19), Ayah 26-35]
The Holy Quran: 19. Mary

Commentary of Mufti Uthmani:

​

"Then she came to her people carrying him." -19:27

​

These words suggest that when Sayyidah Maryam (A.S) was comforted by the super-natural indications that Allah Ta'ala will protect her from disgrace, she took the newborn baby with her to her house. As to the time when she returned home after giving birth to the child, Ibn 'Asa'akir has narrated through Ibn Abbas

that she returned home to her people forty days after the birth of the child i.e. after the completion of the period of Nifas (the bleeding period after the birth of a child). (Ruh ul-Ma'ani)

(Something grave indeed - 19:27). The word

in Arabic language means to cut or to split, and is used to describe a task where a great deal of cutting and chopping is involved. However, Abu Hayyan has said that the word

means anything having preposterous and extraordinary significance, and may be used both in good and in bad sense. In the present context it is used to describe something monstrous, hence translated in the text as 'something grave1. Generally this word is used for things which are known to be bad and corrupt in the extreme.

"Neither your father was a man of evil." - 19:28.

​

These words suggest that when someone who is descended from' righteous and pious ancestors commits a sin, then the sin is of greater magnitude compared to a sin committed by an ordinary person, because the sin brings bad name to the pious elders. It is for this reason that descendants of pious persons should make extra effort in the performance of righteous deeds, and fear Allah at all times.

("I am the servant of Allah" - 19:30) There is a report that when her family members started berating and censuring Sayyidah Maryam (A.S), Sayyidna 'Isa (A.S) was sucking milk. When he heard their accusations he stopped sucking milk and moved over to his left side facing them, and raising his index finger he said:

i.e. I am the servant of Allah. In this way in his very first words Sayyidna 'Isa (A.S) made it clear that although his birth was a miracle, he himself was not God, but only a servant of God. This was to eliminate forever the possibility of people worshipping him as God due to his miraculous birth.

"He has given me the Book and made me a prophet." - 19:30.

​

In these words, Sayyidna 'Isa (A.S) even in his infancy announced his future prophethood and the revelation to him of a sacred book from Allah Ta'ala. Since no prophet has been granted prophethood and a sacred book before the age of forty years, therefore this pre-announcement of his prophethood by Sayyidna 'Isa (A.S) here means to convey in advance that he would be bestowed prophethood and the Book at the proper time. In a similar manner The Holy Prophet

said that he was bestowed prophethood even before Adam (A.S) was yet in the process of his creation. This shows that the promise for granting prophethood to Sayyidna Muhammad Al-Mustafa

was firm and final. Here too, because of the certainty of occurrence, the grant of prophethood is referred to in the past tense. By announcing his future prophethood he (Sayyidna 'Isa (A.S)) dispelled peoples' doubts and exonerated his mother from the charge of fornication, because his being a Prophet was proof enough that his birth was free from any blemish.

"And has enjoined Salah and Zakah upon me." - 19:31.

​

The word

is derived from the word

(Wasiyyah) which normally means 'to bequeath', but when used in the context of issuing an order, it implies an emphatic command, and here it is used to put emphasis on a command of Allah. For this reason it is translated in the text as 'enjoined'. Here Sayyidna 'Isa (A.S) has said that Allah Ta'ala had commanded him to offer Prayers and give the obligatory charity (Zakah), the intention being that he was commanded to observe both these duties with great diligence. Prayers and Zakah are two forms of worship which have been enjoined as obligatory in the Shar'iah (Laws) of all the prophets from Adam (A.S) to the last of the Prophets, Muhammad

. However, their details vary in different codes. In the Shar'iah of Sayyidna 'Isa (A.S) prayers and Zakah were also made compulsory. It is true that 'Isa (A.S) was never wealthy; neither did he build a house for himself nor did he accumulate any material riches, then why was he enjoined to pay Zakah? The answer is that this injunction is of general application in that whosoever possesses a certain level of wealth (

) is liable to pay Zakah. This injunction applied to 'Isa (A.S) as well i.e. whenever he acquired wealth upto the level of Nisab (

) he was required to pay Zakah, but if his wealth remains below Nisab throughout his life, he would never be liable to pay Zakah. This situation, therefore, is not in conflict with the general rules governing Zakah.

"As long as I am alive." - 19:31.

​

It means that the injunction of prayers and Zakah is for ever i.e. as long as I live. It is obvious that the reference here is to the life in this world, because these duties can be performed only here in this world.

"and (He has made me) good to my mother." - 19:32.

​

Here only the mother is mentioned and not both the parents. Hence it is implied that his birth was a miracle, being without a father. Such a discourse coming from an infant was a miracle by itself to prove his miraculous birth.

"This is 'Isa, the son of Maryam." - 19:34.

​

The beliefs of the Jews and the Christians about Sayyidna 'Isa (A.S) were on such opposite extremes that the Christians exalted him to such a level of reverence that they regarded him as the son of Allah. The Jews on the other hand, denigrated him maliciously and called him (God forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta'ala has pointed out the error of both the views in these verses and clarified the correct position.

The phrase

(translated in the text as 'the word of truth' in the normal reading is with fathah (

) on the letter Lam. In this case the sentence alongwith its understood words will run like

that is, 'I say the word of truth'. However, in some readings the letter 'Lam' in 'Qawl' is rendered with Dammah (

) i.e.

. In this case the sentence will mean that Sayyidna 'Isa (A.S) himself was a word of truth. It is, then, analogous to the title of

(the word of Allah) which is given to him to denote that he was born directly by the word of Allah, having no connection with an apparent cause in this world. (Qurtubi)

 

[Moonglow]

here it comes

 

[Avatar4321]

Im pretty sure His first miracle was turning the water to wine at the marriage ceramony in Cana. We know this because the apostle John testified of this right after telling of the miracle:

This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. (John 2:11).

But hey whatever, I just read the eyewitness accounts in the Bible.

 

[AmericanFirst]

The creation of Jesus, his birth and the first miracle of defending his mother, Mary, from slander
​

" 26. "So eat and drink and cool (thine) eye. And if thou dost see any man, say, 'I have vowed a fast to (Allah) Most Gracious, and this day will I enter into no talk with any human being'"
27. At length she brought the (babe) to her people, carrying him (in her arms). They said: "O Mary! truly a strange thing has thou brought!
28. "O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!"
29. But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?"
30. He said: "I am indeed a servant of Allah. He hath given me revelation and made me a prophet;
31. "And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live;
32. "(He hath made me) kind to my mother, and not overbearing or unblest;
33. "So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"!
34. Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute.
35. It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! when He determines a matter, He only says to it, "Be", and it is.
" [The Noble Qur’ân, Surat Maryam (no.19), Ayah 26-35]
The Holy Quran: 19. Mary

Commentary of Mufti Uthmani:

​

"Then she came to her people carrying him." -19:27

​

These words suggest that when Sayyidah Maryam (A.S) was comforted by the super-natural indications that Allah Ta'ala will protect her from disgrace, she took the newborn baby with her to her house. As to the time when she returned home after giving birth to the child, Ibn 'Asa'akir has narrated through Ibn Abbas

that she returned home to her people forty days after the birth of the child i.e. after the completion of the period of Nifas (the bleeding period after the birth of a child). (Ruh ul-Ma'ani)

(Something grave indeed - 19:27). The word

in Arabic language means to cut or to split, and is used to describe a task where a great deal of cutting and chopping is involved. However, Abu Hayyan has said that the word

means anything having preposterous and extraordinary significance, and may be used both in good and in bad sense. In the present context it is used to describe something monstrous, hence translated in the text as 'something grave1. Generally this word is used for things which are known to be bad and corrupt in the extreme.

"Neither your father was a man of evil." - 19:28.

​

These words suggest that when someone who is descended from' righteous and pious ancestors commits a sin, then the sin is of greater magnitude compared to a sin committed by an ordinary person, because the sin brings bad name to the pious elders. It is for this reason that descendants of pious persons should make extra effort in the performance of righteous deeds, and fear Allah at all times.

("I am the servant of Allah" - 19:30) There is a report that when her family members started berating and censuring Sayyidah Maryam (A.S), Sayyidna 'Isa (A.S) was sucking milk. When he heard their accusations he stopped sucking milk and moved over to his left side facing them, and raising his index finger he said:

i.e. I am the servant of Allah. In this way in his very first words Sayyidna 'Isa (A.S) made it clear that although his birth was a miracle, he himself was not God, but only a servant of God. This was to eliminate forever the possibility of people worshipping him as God due to his miraculous birth.

"He has given me the Book and made me a prophet." - 19:30.

​

In these words, Sayyidna 'Isa (A.S) even in his infancy announced his future prophethood and the revelation to him of a sacred book from Allah Ta'ala. Since no prophet has been granted prophethood and a sacred book before the age of forty years, therefore this pre-announcement of his prophethood by Sayyidna 'Isa (A.S) here means to convey in advance that he would be bestowed prophethood and the Book at the proper time. In a similar manner The Holy Prophet

said that he was bestowed prophethood even before Adam (A.S) was yet in the process of his creation. This shows that the promise for granting prophethood to Sayyidna Muhammad Al-Mustafa

was firm and final. Here too, because of the certainty of occurrence, the grant of prophethood is referred to in the past tense. By announcing his future prophethood he (Sayyidna 'Isa (A.S)) dispelled peoples' doubts and exonerated his mother from the charge of fornication, because his being a Prophet was proof enough that his birth was free from any blemish.

"And has enjoined Salah and Zakah upon me." - 19:31.

​

The word

is derived from the word

(Wasiyyah) which normally means 'to bequeath', but when used in the context of issuing an order, it implies an emphatic command, and here it is used to put emphasis on a command of Allah. For this reason it is translated in the text as 'enjoined'. Here Sayyidna 'Isa (A.S) has said that Allah Ta'ala had commanded him to offer Prayers and give the obligatory charity (Zakah), the intention being that he was commanded to observe both these duties with great diligence. Prayers and Zakah are two forms of worship which have been enjoined as obligatory in the Shar'iah (Laws) of all the prophets from Adam (A.S) to the last of the Prophets, Muhammad

. However, their details vary in different codes. In the Shar'iah of Sayyidna 'Isa (A.S) prayers and Zakah were also made compulsory. It is true that 'Isa (A.S) was never wealthy; neither did he build a house for himself nor did he accumulate any material riches, then why was he enjoined to pay Zakah? The answer is that this injunction is of general application in that whosoever possesses a certain level of wealth (

) is liable to pay Zakah. This injunction applied to 'Isa (A.S) as well i.e. whenever he acquired wealth upto the level of Nisab (

) he was required to pay Zakah, but if his wealth remains below Nisab throughout his life, he would never be liable to pay Zakah. This situation, therefore, is not in conflict with the general rules governing Zakah.

"As long as I am alive." - 19:31.

​

It means that the injunction of prayers and Zakah is for ever i.e. as long as I live. It is obvious that the reference here is to the life in this world, because these duties can be performed only here in this world.

"and (He has made me) good to my mother." - 19:32.

​

Here only the mother is mentioned and not both the parents. Hence it is implied that his birth was a miracle, being without a father. Such a discourse coming from an infant was a miracle by itself to prove his miraculous birth.

"This is 'Isa, the son of Maryam." - 19:34.

​

The beliefs of the Jews and the Christians about Sayyidna 'Isa (A.S) were on such opposite extremes that the Christians exalted him to such a level of reverence that they regarded him as the son of Allah. The Jews on the other hand, denigrated him maliciously and called him (God forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta'ala has pointed out the error of both the views in these verses and clarified the correct position.

The phrase

(translated in the text as 'the word of truth' in the normal reading is with fathah (

) on the letter Lam. In this case the sentence alongwith its understood words will run like

that is, 'I say the word of truth'. However, in some readings the letter 'Lam' in 'Qawl' is rendered with Dammah (

) i.e.

. In this case the sentence will mean that Sayyidna 'Isa (A.S) himself was a word of truth. It is, then, analogous to the title of

(the word of Allah) which is given to him to denote that he was born directly by the word of Allah, having no connection with an apparent cause in this world. (Qurtubi)

Who cares what a satan worshipping muslim says about the son of the one true God?

 

[Ancient lion]

What about water turning into wine ?



Jesus consecrated himself to God and therefore abstained from alcoholic drinks according to the instructions recorded in Numbers 6:1-4:
“And the Lord said to Moses, 2‘Say to the people of Israel, When either a man or a woman makes a special vow, the vow of the Nazirite,[144] to separate himself to the Lord, 3he shall separate himself from wine and strong drink; he shall drink no vinegar made from wine or strong drink, and shall not drink any juice of grapes or eat grapes, fresh or dried. 4All the days of his separation he shall eat nothing that is produced by the grapevine, not even the seeds or the skins.”

In the Qur’aan, Chapter al-Maa’idah (5):90, Allaah prohibits intoxicants irrevocably.

} يَأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَاْلأَنْصَابُ وَاْلأَزْلاَمُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ {​

“O you who believe, intoxicants, gambling, sacrificial altars, and divination are an abomination of Satan’s handiwork, so avoid them in order to be successful.”

As to the ‘miracle of turning water into wine’,[145] it is found only in the Gospel of John, which consistently contradicts the other three gospels. As mentioned earlier, the Gospel of John was opposed as heretical in the early Church,[146] while the other three Gospels were referred to as the Synoptic Gospels because the texts contained a similar treatment of Jesus’ life.[147] Consequently, New Testament scholars have expressed doubt about the authenticity of this incident.His first miracle was turning the water to wine.

The True Message of Jesus Christ

 

[whitehall]

Christianity is the religion of peace. Islam is the religion of war and misery and abuse of women. Christians live and prosper in the 21'st century. Followers of orthodox Islam live in filth and poverty and pretend it's still the 6th century.

 

[The Irish Ram]

If Muslims have such an attachment to Christ, why do they like to kill Christians?