سُوْرَةُ المَآئِدَةِ
Surah Al-Maaida (5) — Ayah 117
مَا قُلْتُ لَهُمْ إِلَّا مَآ أَمَرْتَنِى بِهِۦٓ أَنِ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِى كُنتَ أَنتَ ٱلرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ ﴿117﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
"Never did I say to them aught except what You (Allâh) did command me to say: ‘Worship Allâh, my Lord and your Lord.’ And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them; and You are a Witness to all things. (This is a great admonition and warning to the Christians of the whole world).
Word by Word — Arabic, Transliteration & Meaning
مَا
mā
Not
قُلْتُ
qul'tu
I said
لَهُمْ
lahum
to them
إِلَّا
illā
except
مَآ
mā
what
أَمَرْتَنِى
amartanī
You commanded me
بِهِۦٓ
bihi
[with it]
أَنِ
ani
that
ٱعْبُدُوا۟
uʿ'budū
You worship
ٱللَّهَ
l-laha
Allah
رَبِّى
rabbī
my Lord
وَرَبَّكُمْ ۚ
warabbakum
and your Lord
وَكُنتُ
wakuntu
And I was
عَلَيْهِمْ
ʿalayhim
over them
شَهِيدًۭا
shahīdan
a witness
مَّا
mā
that
دُمْتُ
dum'tu
as long as I
فِيهِمْ ۖ
fīhim
(was) among them
فَلَمَّا
falammā
then when
تَوَفَّيْتَنِى
tawaffaytanī
You raised me
كُنتَ
kunta
You were
أَنتَ
anta
[You]
ٱلرَّقِيبَ
l-raqība
the Watcher
عَلَيْهِمْ ۚ
ʿalayhim
over them
وَأَنتَ
wa-anta
and You
عَلَىٰ
ʿalā
(are) on
كُلِّ
kulli
every
شَىْءٍۢ
shayin
thing
شَهِيدٌ
shahīdun
a Witness
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 117) ➊ { اَنِ اعْبُدُوا اللّٰهَ …:} That is, worship only Allah, Who is the Lord of me and all of you.
➋ {فَلَمَّا تَوَفَّيْتَنِيْ:} The Qadianis use this verse as evidence that Isa (peace be upon him) has passed away, but they do not see that Isa (peace be upon him) will give this statement on the Day of Resurrection, after he has come to earth, completed his life, and passed away. If it is insisted that {’’ تَوَفَّيْتَنِيْ ‘‘} refers to the first time, when he was raised to the heavens, then it should be known that the word "wafaat" has come in the Qur'an in three meanings: one is death, as in: «اَللّٰهُ يَتَوَفَّى الْاَنْفُسَ حِيْنَ مَوْتِهَا » [ الزمر : ۴۲ ] "Allah takes the souls at the time of their death." The second is sleep, as in: « {وَ هُوَ الَّذِيْ يَتَوَفّٰىكُمْ بِالَّيْلِ} » [الأنعام : ۶۰ ] "And He it is Who takes your souls by night." The third is being raised up bodily, as is here and in Surah Al-Imran (55) and Surah An-Nisa (158).
➌ {كُنْتَ اَنْتَ الرَّقِيْبَ عَلَيْهِمْ … :} That is, I can only bear witness to their apparent deeds as long as I was among them; when You took me up, then You alone were the Watcher over them, and You are Witness over all things, meaning that even during my presence among them, You alone were the Witness, and after my separation, You alone are the Witness. "Shaheed" is among the beautiful names of Allah. Shahadah can mean seeing, hearing, and knowing, and it can also mean bearing witness with words. (Kabir) But in the case of others, the word "shaheed" or "shahid" in an absolute sense (when there is no specific context) is used in the meaning of bearing witness with words. This also proves that the One Who knows everything and everyone at all times is only Allah. Abdullah bin Abbas (may Allah be pleased with them) narrates that the Messenger of Allah (peace and blessings be upon him) said: "On the Day of Resurrection, some men from my Ummah will be brought and they will be turned towards the left side. I will say: 'These are my companions.' It will be said: 'You do not know what new things they introduced after you.' Then I will say just as Allah's righteous servant (Isa, peace be upon him) will say: «وَ كُنْتُ عَلَيْهِمْ شَهِيْدًا مَّا دُمْتُ فِيْهِمْ فَلَمَّا تَوَفَّيْتَنِيْ كُنْتَ اَنْتَ الرَّقِيْبَ عَلَيْهِمْ وَ اَنْتَ عَلٰى كُلِّ شَيْءٍ شَهِيْدٌ» Then it will be said that since you parted from them, they kept turning back on their heels (became apostates)." [ بخاری، التفسیر، باب : «وکنت علیہم…» : ۴۶۲۵ ]
➋ {فَلَمَّا تَوَفَّيْتَنِيْ:} The Qadianis use this verse as evidence that Isa (peace be upon him) has passed away, but they do not see that Isa (peace be upon him) will give this statement on the Day of Resurrection, after he has come to earth, completed his life, and passed away. If it is insisted that {’’ تَوَفَّيْتَنِيْ ‘‘} refers to the first time, when he was raised to the heavens, then it should be known that the word "wafaat" has come in the Qur'an in three meanings: one is death, as in: «اَللّٰهُ يَتَوَفَّى الْاَنْفُسَ حِيْنَ مَوْتِهَا » [ الزمر : ۴۲ ] "Allah takes the souls at the time of their death." The second is sleep, as in: « {وَ هُوَ الَّذِيْ يَتَوَفّٰىكُمْ بِالَّيْلِ} » [الأنعام : ۶۰ ] "And He it is Who takes your souls by night." The third is being raised up bodily, as is here and in Surah Al-Imran (55) and Surah An-Nisa (158).
➌ {كُنْتَ اَنْتَ الرَّقِيْبَ عَلَيْهِمْ … :} That is, I can only bear witness to their apparent deeds as long as I was among them; when You took me up, then You alone were the Watcher over them, and You are Witness over all things, meaning that even during my presence among them, You alone were the Witness, and after my separation, You alone are the Witness. "Shaheed" is among the beautiful names of Allah. Shahadah can mean seeing, hearing, and knowing, and it can also mean bearing witness with words. (Kabir) But in the case of others, the word "shaheed" or "shahid" in an absolute sense (when there is no specific context) is used in the meaning of bearing witness with words. This also proves that the One Who knows everything and everyone at all times is only Allah. Abdullah bin Abbas (may Allah be pleased with them) narrates that the Messenger of Allah (peace and blessings be upon him) said: "On the Day of Resurrection, some men from my Ummah will be brought and they will be turned towards the left side. I will say: 'These are my companions.' It will be said: 'You do not know what new things they introduced after you.' Then I will say just as Allah's righteous servant (Isa, peace be upon him) will say: «وَ كُنْتُ عَلَيْهِمْ شَهِيْدًا مَّا دُمْتُ فِيْهِمْ فَلَمَّا تَوَفَّيْتَنِيْ كُنْتَ اَنْتَ الرَّقِيْبَ عَلَيْهِمْ وَ اَنْتَ عَلٰى كُلِّ شَيْءٍ شَهِيْدٌ» Then it will be said that since you parted from them, they kept turning back on their heels (became apostates)." [ بخاری، التفسیر، باب : «وکنت علیہم…» : ۴۶۲۵ ]
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
117. 1 Hazrat Isa (peace be upon him) gave the call to the oneness of Allah and worship of the Lord even in the state of infancy, as mentioned in Surah Maryam, and also in the age of youth and maturity.
117. 2 The meaning of توفیتنی is when You took me up from the world, as its detail has already passed in Surah Al-Imran, verse 55. From this, it is understood that the prophets have only as much knowledge as is granted to them by Allah or what they witness with their own eyes during their lifetime. Apart from this, they do not have knowledge of anything. Whereas عالم الغیب is the one who, without being informed by anyone, has knowledge of everything, and His knowledge encompasses from eternity to eternity. This attribute of knowledge is found only in Allah; therefore, عالم الغیب is only the Being of Allah, and no one else is عالم الغیب. It is mentioned in the hadith that on the Day of Resurrection, some of your followers will begin to come towards the Prophet ﷺ, but the angels will seize them and take them to the other side. The Prophet ﷺ will say, "Let them come, they are my followers." The angels will come and inform, انک لاتدری ما احدثوا بعدک "O Muhammad ﷺ, you do not know what innovations they introduced in the religion after you." When the Prophet ﷺ hears this, he ﷺ will say, "At that time, I will also say what the righteous servant Hazrat Isa (peace be upon him) said: (وکنت علیھم شھیدا ما دمت فیھم فلما توفیتنی کنت انت الرقیب علیھم) (Sahih Bukhari, Sahih Muslim)"
117. 2 The meaning of توفیتنی is when You took me up from the world, as its detail has already passed in Surah Al-Imran, verse 55. From this, it is understood that the prophets have only as much knowledge as is granted to them by Allah or what they witness with their own eyes during their lifetime. Apart from this, they do not have knowledge of anything. Whereas عالم الغیب is the one who, without being informed by anyone, has knowledge of everything, and His knowledge encompasses from eternity to eternity. This attribute of knowledge is found only in Allah; therefore, عالم الغیب is only the Being of Allah, and no one else is عالم الغیب. It is mentioned in the hadith that on the Day of Resurrection, some of your followers will begin to come towards the Prophet ﷺ, but the angels will seize them and take them to the other side. The Prophet ﷺ will say, "Let them come, they are my followers." The angels will come and inform, انک لاتدری ما احدثوا بعدک "O Muhammad ﷺ, you do not know what innovations they introduced in the religion after you." When the Prophet ﷺ hears this, he ﷺ will say, "At that time, I will also say what the righteous servant Hazrat Isa (peace be upon him) said: (وکنت علیھم شھیدا ما دمت فیھم فلما توفیتنی کنت انت الرقیب علیھم) (Sahih Bukhari, Sahih Muslim)"
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
117. I only said to them what You commanded me: "Worship Allah, Who is my Lord and your Lord." And I was a witness over them as long as I remained among them. But when You took me up, You were the Watcher over them. [168] And You are a Witness over all things.
[168]
Even the Prophets Do Not Have Knowledge of the Unseen:
You commanded me that I should worship and serve You myself, and also make others worship and serve You, and I continued to fulfill this. And as long as I remained among these people, I fully observed Your command. However, I have no knowledge of what happened after me. Only You know the later circumstances—when and how these people adopted this wrong path and why they did so.
The Prophets’ Unawareness of Their Ummah’s Deeds on the Day of Resurrection:
It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that during a sermon, the Prophet ﷺ said, “O people! You will be gathered before Allah barefoot, naked, and uncircumcised.” Then the Prophet ﷺ recited this verse ﴿كَمَا بَدَانَا اَوَّلَ خَلْقٍ نُعِيْدُهُ وَعْدًا عَلَيْنَا اِنَّا كُنَّا فَاعِلِيْنَ﴾ to the end. Then he said, “Listen! On the Day of Resurrection, the very first among all creation to be clothed will be Sayyiduna Ibrahim ؑ, and some people from my Ummah will be brought forth whom the angels will drive to the left side (towards Hell). I will say, ‘O Lord! These are my Sahabah (companions).’ The reply will be: ‘You do not know what new things (innovations) they introduced after you.’ At that time, I will say only what Allah’s righteous servant, Isa ؑ, said (that is): ‘As long as I remained among them, I watched over their condition. Then when You took me (from the world), after that You alone were the Watcher over them.’ The reply will be: ‘Since you parted from them, they have continued to turn back on their heels (from Islam).’ [بخاري۔ كتاب التفسير] From this verse and this hadith, it is also understood that the Prophets do not have knowledge of the unseen except as much as Allah tells them. Also, after the Prophets depart from this world, they are not aware of the deeds of their Ummah.
[168]
Even the Prophets Do Not Have Knowledge of the Unseen:
You commanded me that I should worship and serve You myself, and also make others worship and serve You, and I continued to fulfill this. And as long as I remained among these people, I fully observed Your command. However, I have no knowledge of what happened after me. Only You know the later circumstances—when and how these people adopted this wrong path and why they did so.
The Prophets’ Unawareness of Their Ummah’s Deeds on the Day of Resurrection:
It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that during a sermon, the Prophet ﷺ said, “O people! You will be gathered before Allah barefoot, naked, and uncircumcised.” Then the Prophet ﷺ recited this verse ﴿كَمَا بَدَانَا اَوَّلَ خَلْقٍ نُعِيْدُهُ وَعْدًا عَلَيْنَا اِنَّا كُنَّا فَاعِلِيْنَ﴾ to the end. Then he said, “Listen! On the Day of Resurrection, the very first among all creation to be clothed will be Sayyiduna Ibrahim ؑ, and some people from my Ummah will be brought forth whom the angels will drive to the left side (towards Hell). I will say, ‘O Lord! These are my Sahabah (companions).’ The reply will be: ‘You do not know what new things (innovations) they introduced after you.’ At that time, I will say only what Allah’s righteous servant, Isa ؑ, said (that is): ‘As long as I remained among them, I watched over their condition. Then when You took me (from the world), after that You alone were the Watcher over them.’ The reply will be: ‘Since you parted from them, they have continued to turn back on their heels (from Islam).’ [بخاري۔ كتاب التفسير] From this verse and this hadith, it is also understood that the Prophets do not have knowledge of the unseen except as much as Allah tells them. Also, after the Prophets depart from this world, they are not aware of the deeds of their Ummah.
