وَ اِذْ And when قَالَ said اللّٰهُ Allah یٰعِیْسَی O Isa ابْنَ son مَرْیَمَ (of) Maryam ءَاَنْتَ Did you قُلْتَ say لِلنَّاسِ to the people اتَّخِذُوْنِیْ Take me وَ اُمِّیَ and my mother اِلٰهَیْنِ (as) two gods مِنْ from دُوْنِ besides اللّٰهِ ؕ Allah قَالَ He said سُبْحٰنَكَ Glory be to You مَا Not یَكُوْنُ was لِیْۤ for me اَنْ that اَقُوْلَ I say مَا what لَیْسَ not لِیْ ۗ I بِحَقٍّ ؔؕ (had) right اِنْ If كُنْتُ I had قُلْتُهٗ said it فَقَدْ then surely عَلِمْتَهٗ ؕ You would have known it تَعْلَمُ You know مَا what فِیْ (is) in نَفْسِیْ myself وَ لَاۤ and not اَعْلَمُ I know مَا what فِیْ (is) in نَفْسِكَ ؕ Yourself اِنَّكَ Indeed, You اَنْتَ You عَلَّامُ (are) All-Knower الْغُیُوْبِ (of) the unseen مَا Not قُلْتُ I said لَهُمْ to them اِلَّا except مَاۤ what اَمَرْتَنِیْ You commanded me بِهٖۤ [with it] اَنِ that اعْبُدُوا You worship اللّٰهَ Allah رَبِّیْ my Lord وَ رَبَّكُمْ ۚ and your Lord وَ كُنْتُ And I was عَلَیْهِمْ over them شَهِیْدًا a witness مَّا that دُمْتُ as long as I فِیْهِمْ ۚ (was) among them فَلَمَّا then when تَوَفَّیْتَنِیْ You raised me كُنْتَ You were اَنْتَ [You] الرَّقِیْبَ the Watcher عَلَیْهِمْ ؕ over them وَ اَنْتَ and You عَلٰی (are) on كُلِّ every شَیْءٍ thing شَهِیْدٌ a Witness اِنْ If تُعَذِّبْهُمْ You punish them فَاِنَّهُمْ then indeed they عِبَادُكَ ۚ (are) Your slaves وَ اِنْ and if تَغْفِرْ You forgive لَهُمْ [for] them فَاِنَّكَ then indeed You اَنْتَ You الْعَزِیْزُ (are) the All-Mighty الْحَكِیْمُ the All-Wise قَالَ Will say اللّٰهُ Allah هٰذَا This یَوْمُ Day یَنْفَعُ will profit الصّٰدِقِیْنَ the truthful صِدْقُهُمْ ؕ their truthfulness لَهُمْ For them جَنّٰتٌ (are) Gardens تَجْرِیْ flows مِنْ from تَحْتِهَا underneath it الْاَنْهٰرُ the rivers خٰلِدِیْنَ will abide فِیْهَاۤ in it اَبَدًا ؕ forever رَضِیَ is pleased اللّٰهُ Allah عَنْهُمْ with them وَ رَضُوْا and they are pleased عَنْهُ ؕ with Him ذٰلِكَ That الْفَوْزُ (is) the success الْعَظِیْمُ (the) great لِلّٰهِ To Allah (belongs) مُلْكُ the dominion السَّمٰوٰتِ (of) the heavens وَ الْاَرْضِ and the earth وَ مَا and what فِیْهِنَّ ؕ (is) in them وَ هُوَ And He عَلٰی (is) on كُلِّ every شَیْءٍ thing قَدِیْرٌ۠ All-Powerful
(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.
(5:117) I said to them nothing except what You commanded me, that is: 'Serve Allah, my Lord and your Lord.' I watched over them as long as I remained among them; and when You did recall me, then You Yourself became the Watcher over them. Indeed, You are Witness over everything.
(5:118) If You chastise them, they are Your servants; and if You forgive them, You are the All-Mighty, the All-Wise."'
(5:119) Thereupon Allah will say: 'This day truthfulness shall profit the truthful. For them are Gardens beneath which rivers flow. There they will abide for ever. Allah is well- pleased with them, and they well-pleased with Allah. That indeed is the mighty triumph.'
(5:120) To Allah belongs the dominion of the heavens and the earth and all that is in them and He has full power over everything.
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.