سُوْرَةُ المَآئِدَةِ
Surah Al-Maaida (5) — Ayah 116
وَإِذْ قَالَ ٱللَّهُ يَـٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَـٰهَيْنِ مِن دُونِ ٱللَّهِ ۖ قَالَ سُبْحَـٰنَكَ مَا يَكُونُ لِىٓ أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُۥ فَقَدْ عَلِمْتَهُۥ ۚ تَعْلَمُ مَا فِى نَفْسِى وَلَآ أَعْلَمُ مَا فِى نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّـٰمُ ٱلْغُيُوبِ ﴿116﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And (remember) when Allâh will say (on the Day of Resurrection): "O ‘Îsâ (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allâh?’ " He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner-self though I do not know what is in Yours; truly, You, only You, are the All-Knower of all that is hidden (and unseen).
Word by Word — Arabic, Transliteration & Meaning
وَإِذْ
wa-idh
And when
قَالَ
qāla
said
ٱللَّهُ
l-lahu
Allah
يَـٰعِيسَى
yāʿīsā
O Isa
ٱبْنَ
ib'na
son
مَرْيَمَ
maryama
(of) Maryam
ءَأَنتَ
a-anta
Did you
قُلْتَ
qul'ta
say
لِلنَّاسِ
lilnnāsi
to the people
ٱتَّخِذُونِى
ittakhidhūnī
Take me
وَأُمِّىَ
wa-ummiya
and my mother
إِلَـٰهَيْنِ
ilāhayni
(as) two gods
مِن
min
from
دُونِ
dūni
besides
ٱللَّهِ ۖ
l-lahi
Allah
قَالَ
qāla
He said
سُبْحَـٰنَكَ
sub'ḥānaka
Glory be to You
مَا
mā
Not
يَكُونُ
yakūnu
was
لِىٓ
lī
for me
أَنْ
an
that
أَقُولَ
aqūla
I say
مَا
mā
what
لَيْسَ
laysa
not
لِى
lī
I
بِحَقٍّ ۚ
biḥaqqin
(had) right
إِن
in
If
كُنتُ
kuntu
I had
قُلْتُهُۥ
qul'tuhu
said it
فَقَدْ
faqad
then surely
عَلِمْتَهُۥ ۚ
ʿalim'tahu
You would have known it
تَعْلَمُ
taʿlamu
You know
مَا
mā
what
فِى
fī
(is) in
نَفْسِى
nafsī
myself
وَلَآ
walā
and not
أَعْلَمُ
aʿlamu
I know
مَا
mā
what
فِى
fī
(is) in
نَفْسِكَ ۚ
nafsika
Yourself
إِنَّكَ
innaka
Indeed, You
أَنتَ
anta
You
عَلَّـٰمُ
ʿallāmu
(are) All-Knower
ٱلْغُيُوبِ
l-ghuyūbi
(of) the unseen
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.
116. And (remember) when Allah will say, "O Jesus, son of Mary! Did you say to the people, 'Take me and my mother [166] as gods besides Allah'?" He will say, "Glory be to You! It is not for me [167] to say what I have no right to say. If I had said it, You would surely have known it. You know what is within myself, but I do not know what is within Yourself. Indeed, You are the Knower of all that is hidden."
[166]
When Did the Deification of Mary Begin?
Granting Lady Maryam ؑ a divine status and the belief in her worship is a later development than the doctrine of the Trinity. In the doctrine of the Trinity, the deities were: Allah, Isa, and the Holy Spirit, and this doctrine was officially established in the fourth century CE. Whereas the belief in Lady Maryam ؑ being a deity is an invention of the fifth century CE. Lady Maryam was given the title "Mother of God," and this belief became so widespread that it overshadowed the first three deities. Lady Maryam was elevated to the status of a goddess, and her statues and images were made, which to this day adorn Christian churches, and Christians bow their heads in reverence before them. The image of Lady Maryam was made on the national flags of Christian governments. In the era of the Prophet ﷺ, Heraclius, the king of Rome, also had this image on his flag, and during war, prayers for victory and help were made through her.
[167]
Three Questions to Sayyiduna Isa ؑ Regarding His Divinity on the Day of Judgment:
On the Day of Judgment, after reminding Isa ؑ of the aforementioned favors, Allah Almighty will ask him whether he had told people to take him and his mother as gods instead of Allah and to seek all their needs from them. Was this the recompense for My favors? Isa ؑ will reply with utmost humility, "O Allah, how could I say something that was not befitting for me? Moreover, You know all hidden and open matters well. If I had said such a thing, it would surely have been in Your knowledge." It should be clear that this conversation of the Day of Judgment is not mentioned so that Allah Almighty may come to know of this matter, but rather it is stated for the warning and admonition of those followers of Sayyiduna Isa ؑ who, after him, made him and his mother deities, so that testimony may be established against them by their own Messenger whom they continued to worship.
[166]
When Did the Deification of Mary Begin?
Granting Lady Maryam ؑ a divine status and the belief in her worship is a later development than the doctrine of the Trinity. In the doctrine of the Trinity, the deities were: Allah, Isa, and the Holy Spirit, and this doctrine was officially established in the fourth century CE. Whereas the belief in Lady Maryam ؑ being a deity is an invention of the fifth century CE. Lady Maryam was given the title "Mother of God," and this belief became so widespread that it overshadowed the first three deities. Lady Maryam was elevated to the status of a goddess, and her statues and images were made, which to this day adorn Christian churches, and Christians bow their heads in reverence before them. The image of Lady Maryam was made on the national flags of Christian governments. In the era of the Prophet ﷺ, Heraclius, the king of Rome, also had this image on his flag, and during war, prayers for victory and help were made through her.
[167]
Three Questions to Sayyiduna Isa ؑ Regarding His Divinity on the Day of Judgment:
On the Day of Judgment, after reminding Isa ؑ of the aforementioned favors, Allah Almighty will ask him whether he had told people to take him and his mother as gods instead of Allah and to seek all their needs from them. Was this the recompense for My favors? Isa ؑ will reply with utmost humility, "O Allah, how could I say something that was not befitting for me? Moreover, You know all hidden and open matters well. If I had said such a thing, it would surely have been in Your knowledge." It should be clear that this conversation of the Day of Judgment is not mentioned so that Allah Almighty may come to know of this matter, but rather it is stated for the warning and admonition of those followers of Sayyiduna Isa ؑ who, after him, made him and his mother deities, so that testimony may be established against them by their own Messenger whom they continued to worship.
