مَا كَانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِي مِنْ دُونِ اللَّهِ وَلَكِنْ كُونُوا رَبَّانِيِّينَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنْتُمْ تَدْرُسُونَ ﴿۷۹﴾ وَلَا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلَائِكَةَ وَالنَّبِيِّينَ أَرْبَابًا أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ ﴿۸۰﴾ وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ ﴿۸۱﴾

﴾79﴿ Maa kaana libasharin ai yu'tiyahul laahul Kitaaba walhukma wan Nubuwwata summa yaqoola linnaasi koonoo 'ibaadal lee min doonil laahi wa laakin koonoo rabbaaniy yeena bimaa kuntum tu'allimoonal Kitaaba wa bimaa kuntum tadrusoon
﴾80﴿ Wa laa yaamurakum an tattakhizul malaaa 'ikata wan Nabiyyeena arbaabaa; a yaamurukum bilkufri ba'da iz antum muslimoon
﴾81﴿ Wa iz akhazal laahu meesaaqan Nabiyyeena lamaaa aataitukum min Kitaabinw wa Hikmatin summa jaaa'akum Rasoolum musaddiqul limaa ma'akum latu'minunna bihee wa latansurunnah; qaala a'aqrartum wa akhaztum alaa zaalikum isree qaalooo aqrarnaa; qaala fashhadoo wa ana ma'akum minash shaahideen

﴾79﴿ It is not fitting for a servant (of Allah) that Allah should give him the Book, understanding of the religion, and prophethood, and then he would say to the people, “Be servants to me instead of Allah.”
Rather, he says, “Be devoted to Allah, because you teach the Book of Allah and because you study it.”
﴾80﴿ And the Prophet (May Allah bless him and give him peace) does not permit you to take the angels and the prophets as worthy of worship.
Would he permit you to disbelief after you have become Muslims
﴾81﴿ And when Allah took a firm covenant from the prophets: “Whatever I give you of the Book and understanding of the religion, then there comes to you a Messenger (the Final Messenger) confirming what is with you, you must certainly believe in him and you must certainly support him.”
Allah said, “Do you agree and accept My condition upon this?”
They said, “We agree.”
Allah said, “Then bear witness, and I am with you among the witnesses.”

[79] In this statement, the tenth reprehensible action is mentioned: attributing the permissibility of shirk (associating partners with Allah) to righteous people, claiming that they themselves have commanded such a thing.
This is an answer to the question of the Christians, who used to say that Jesus (peace be upon him) commanded people to worship him and that he fulfills their needs.
The answer is that no prophet ever commands people to worship him, nor does he permit the worship of angels or other great personalities, because this is disbelief and shirk, and a prophet never orders shirk.
The answer to this is also found in verse 116 of Surah Al-Ma'idah.
(رَبَّانِيِّينَ) refers to those who teach and study the Book of Allah, as indicated by the following sentence.
Note 1: This verse proves that naming someone “Abd al-Nabi” or “Abd al-Rasul” (the servant of the Prophet or the servant of the Messenger) is not permissible.
Note 2: This indicates that teaching and studying the Book of Allah leads to true godliness (rabbaniyyah); there is no work better than this.
Note 3: “Rabbani” is derived from “Rabb” (Lord), with the extra “nun” added for emphasis.
[80] This is another answer to the attribution of divinity to Jesus (peace be upon him).
This proves that considering anyone besides Allah—whether an angel, prophet, saint, or others—as Lord is disbelief.
This is called shirk in lordship (associating others with Allah in His Lordship).
[81] This is the beginning of mentioning the eleventh reprehensible trait, as well as explaining the truthfulness of the Messenger. Then, in the two verses (82) and (83), it describes the reprehensibility and warning due to turning away from that Messenger, concerning whom a covenant had been taken from all the prophets. This covenant was taken from all the prophets in the realm of spirits (except the last Prophet). Another narration is that this covenant was taken at the time of the mission of each prophet: (لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ) — this is evidence that all the prophets were obligated to believe in the last Prophet and also to support him. Verbal support means that they would advise their communities to believe in the last Prophet, and practical support was conditional upon being alive during his era. Benefit: The scholars have written that this verse is proof for the view that Khidr (peace be upon him) was not alive during the time of our Prophet. If he had been alive, due to this covenant, he would have been obliged to be present to help our Prophet in the battles of Badr, Uhud, and others.