مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ ﴿۱۱۷﴾

﴾117﴿ Maa qultu lahum illaa maaa amartanee bihee ani'budul laaha Rabbeee wa Rabbakum; wa kuntu 'alaihim shaheedam maa dumtu feehim falammaa tawaffaitanee kunta Antar Raqeeba 'alaihim; wa Anta 'alaa kulli shai'in Shaheed

﴾117﴿ I have not said to them except what you ordered me to worship Allah the Most High who is my Lord and your Lord, And I was aware of them as long as I was among them, even when you took me So you were the only guardian over them (in any case) and you are present and watch over everything

[117] This is also a response to the question "Did you say?" expressed with proper etiquette.
"Worship Allah"—an here explains what was commanded, and both divinity and lordship are mentioned in this command, making it clear that Isa's (peace be upon him) statement was entirely truthful, with no possibility of falsehood in it.
"And I was a witness over them as long as I was among them"—this expresses Isa’s (peace be upon him) disassociation from the actions that the Christians later invented. The phrase "as long as I was among them" includes the time of his life and hints that part of his life was spent in the heavens. He did not have knowledge of the Christians’ actions during that time. Even if he were alive, being distant and without means of access would prevent him from knowing their actions.
"But when You took me, You were the Watcher over them"—here, tawaffaytani refers to the general meaning of taking something completely. This could mean Allah took Isa (peace be upon him) in both body and soul when raising him to the heavens, or it could mean taking his soul after his descent in the end times, as confirmed by numerous authentic hadiths.
"The Watcher" refers to the One who guards and knows their conditions and actions.
"And You are Witness over all things"—this includes everything: the words and actions of Isa (peace be upon him), his people, every obedient one, and every sinner.
Note: Imam Bukhari, in the tafsir of Surah Al-Ma'idah, and also Muslim, in the chapter on the end of the world and the clarification of the gathering, have narrated a hadith with an authentic chain from Ibn Abbas (may Allah be pleased with him), which includes the part that on the Day of Judgment, some people from my Ummah will be brought and driven toward the left (Hell). I will say, "O Lord, they were with me." Then it will be said to him: "You do not know what they introduced after you."
So I will say, just as the righteous servant said: "I was a witness over them as long as I was among them…" (the verse).
This hadith is a clear proof that our Prophet (May Allah bless him and give him peace) too, after his passing, does not have knowledge of our conditions and actions. And the hadiths about the presentation of deeds (عرض الأعمال) are not authentically proven.
Question: From this hadith, the accursed Mirza Ghulam Ahmad Qadiani argued that Isa (peace be upon him) has died, and in the verse "When You took me" the meaning of tawaffaytani is death. His reasoning is that the Prophet (May Allah bless him and give him peace) uses this verse for himself, and since he has passed away and after death does not have knowledge of the Ummah, it becomes clear that in this verse tawaffaytani also means death?
Answer 1: The majority of commentators have interpreted tawaffaytani as meaning "You raised me up."
Answer 2: Even if tawaffaytani is taken to mean "death" here, there is still no issue, because this statement of Isa (peace be upon him) is on the Day of Judgment, and before the Day of Judgment, death will indeed come to him after his descent. Therefore, this interpretation does not negate his prior ascension.