وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ ﴿۱۱۶﴾

﴾116﴿ Wa iz qaalal laahu yaa 'Eesab na Maryama 'a-anta qulta linnaasit takhizoonee wa ummiya ilaahaini min doonil laahi qaala Subhaanaka maa yakoonu leee an aqoola maa laisa lee bihaqq; in kuntu qultuhoo faqad 'alimtah; ta'lamu maa fee nafsee wa laaa a'alamu maa fee nafsik; innaka Anta 'Allaamul Ghuyoob

﴾116﴿ And when he says, Allah the Most High, Jesus, son of Mary, did you tell these people that you take me and my mother as deities other than Allah the Exalted He will say that purity is yours (from polytheism), it is not worthy of me to say what is not worthy of me, if I said it, then you are knower of it, indeed You know what is in my heart and I don't know what is in your soul, indeed, you are well aware of secret matters

[116] This is a repetition of the phrase “when Allah said,” which was mentioned in verse 110, and this repetition occurs after the covenant to indicate that the time of the previous and current statements is the same.
There is a difference of opinion about when this statement occurred. Suddī and Qutrub said it was after Isa (peace be upon him) was raised in the world, and Ibn Jarir favored this opinion. The second opinion, held by most commentators, is that this conversation will take place on the Day of Judgment.
"If You punish them"—this is not a request, but a submission to the judgment of Allah, as will be explained later. The reason is that this statement is connected to "the Day when Allah gathers the messengers."
"And my mother"—this was mentioned instead of saying "Maryam" to emphasize the negation of divinity from both Isa (peace be upon him) and Maryam, because attributing birth contradicts divinity.
"Besides Allah"—"dūn" here means "other than," and it does not imply that they abandoned the divinity of Allah, but rather that this term is used to describe polytheism.
"He said: Glory be to You"—according to a hadith in Tirmidhi, Allah inspired Isa (peace be upon him) with this proof. Tirmidhi said the hadith is authentic and good. "Glory be to You" is a decisive response and an expression of Isa’s (peace be upon him) belief that Allah is pure from all faults, partners, and children—so He cannot have a partner.
"It is not for me"—this follows "Glory be to You" and is the second part of the response. "It is not for me" means "it is not imaginable," "it is not appropriate," or "it is not possible."
"To say what I have no right to"—this means that claiming divinity is in no way rightful for me.
"If I had said it, You would have known it"—since there could be a possibility that Isa (peace be upon him) had said such a thing and is now denying it, he refutes this possibility with logical evidence.
"You know what is within myself"—this supports the previous point, that Allah is All-Knowing of everything, including Isa’s (peace be upon him) inner self. This sentence also refutes the possibility of any other interpretation. The essence of this refutation is: such a thought never even occurred to me, so uttering it would be even more far-fetched.
"And I do not know what is within Yourself"—this states the reality and acknowledges the limits of Isa’s knowledge. "Nafs" here means "essence," and in reference to Allah, the word "nafs" is established, and there is no need for interpretation.