And [beware the Day] when Allah will say, "O Jesus, Son of (5:116)

Almuntakhab Fi Tafsir Alquran Alkarim

Then Allah says to ‘Isa: Did you O ‘Isa, the son of Maryam, ask the people to take you and your mother as two Ilah’s besides Allah and pay you the same tribute that is dutiful only to Allah! Glory be to You, says ‘Isa, and extolled are Your glorious attributes how could I have said what was never within my right and infinitely beyond my jurisdiction! If I had uttered it or even thought of it, You would have known it, You can read my thoughts whereas I cannot possibly read Yours; You are Alimun of the unknown and of the invisible and of all private thoughts and feelings

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(5:116) And imagine when thereafter Allah will say: 'Jesus, son of Mary, did you say to people: "Take me and my mother for gods beside Allah?" *130 and he will answer: "Glory to You! It was not for me to say what I had no right to. Had I said so, You would surely have known it. You know all what is within my mind whereas I do not know what is within Yours. You, indeed You, know fully all that is beyond the reach of human perception.

And [beware the Day] when Allah will say, "O Jesus, Son of meaning

*130). The Christians were not content merely with deifying Jesus and the Holy Spirit. They even turned Mary, the mother of Jesus, into a full-fledged object of worship. The Bible does not contain even the remotest suggestion that Mary was in any way either divine or superhuman. During the first three centuries after the Messiah, such a concept was totally alien to Christian thinking. Towards the end of the third century of the Christian era, however, some theologians of Alexandria employed, for the first time, the expression 'Mother of God' in connection with Mary. Subsequently, belief in Mary's divinity and the practice of Mariolatry began to spread among Christians. Even then, however, the Church was not prepared to accord official approval to this belief and denounced the Mariolaters as heretics. It was not until the Council of Ephesus in 431 that the Church officially used the expression 'Mother of God' for Mary. The result was that Mariolatry began to spread fast within the Church itself, so much so that, by the time of the revelation of the Qur'an, Mary had become so important a deity that she obscured even the Father, the Son and the Holy Ghost. Statues of Mary adorned the cathedrals. She became the object of rites and worship. People addressed their prayers to her. She was regarded as the one who responded to people's supplications, who heeded people's grievances and complaints, who relieved them in distress, who provided support and succour to the helpless. For a devout Christian there could be no greater source of comfort and inner strength than the belief that he enjoyed the support and patronage of the 'Mother of God'. In the preamble of his code, Justinian had declared Mary to be the defender and supporter of his empire, and his general, Marses, sought Mary's guidance on the battlefield. Heraclius, a contemporary of the Prophet (peace be on him), had a picture of Mary on his standard and he was confident that by her grace the standard would never be lowered. Several centuries later the Protestants argued strongly against Mariolatry during the movement which led to the Reformation. The Roman Catholic Church has, nevertheless, managed so far to cling to Mariolatry in one form or another.
 

And [beware the Day] when Allah will say, "O Jesus, Son of meaning in Urdu

غرض جب (یہ احسانات یاد دلا کر) اللہ فرمائے گا کہ "اے عیسیٰ ابن مریم! کیا تو نے لوگوں سے کہا تھا کہ خدا کے سوا مجھے اور میری ماں کو بھی خدا بنا لو؟" تو وہ جواب میں عرض کرے گا کہ "سبحان اللہ! میرا یہ کام نہ تھا کہ وہ بات کہتا جس کے کہنے کا مجھے حق نہ تھا، اگر میں نے ایسی بات کہی ہوتی، تو آپ کو ضرور علم ہوتا، آپ جانتے ہیں جو کچھ میرے دل میں ہے اور میں نہیں جانتا جو کچھ آپ کے دل میں ہے، آپ تو ساری پوشیدہ حقیقتوں کے عالم ہیں