[3:79] It belongs not to any mortal that God should given him the Book, the Judgment, prophethood, then that he should say to men, 'Be servants to me instead of God'. Rather, 'Be masters, by virtue of what you know of the Book and in what you study'.
i.e., it is not a quality of anyone whom We have chosen him for prophethood or selected him for friendship (walāya) to call created beings to himself or teach anything affirming himself or his worldly fortune, because His (s) choosing them for prophethood includes protecting them from what is not permissible. To allow that as an attribute of theirs would be incompatible with their state. Rather, the messengers and the friends call created beings to God (swt). It is the meaning of God Most High's words: Rather, 'Be masters' [3:79], i.e., He commands them to be masters to created beings. 'Those who have special knowledge of the Lord' (rabbānī) is related to [the word] 'lord' or 'master' (rabb) just it is said, 'So and so is “bull-necked” (raqabānī) or “full of life” (ḥayyānī)' and the like. They are those who have knowledge of God, who are gentle in God, standing firm through God in their annihilation from anything other than God. Their worldly fortunes consumed, they are immersed in the realities of His existence rather than their sensory perception through their own states. They speak, hear, and see by means of God, and so they are effaced from what is other than God.
It is said the master (rabbānī) is one who has had the shadow of his lower self (nafs) lifted from him and he lives in the shelter of His (s) shadow.
It is said the master is he who does not affirm anyone other than his Lord as one, and does not bear witness to even an atom of effacement or affirmation as belonging to other than Him or coming from other than Him.
It is said the master is he who is verified in His (s) existence and effaced in witnessing Him, so the One who stands in for him is other than him and the One who acts on his account is other than him.
It is said the master is he who is not affected by the different vicissitudes of fortunes.
It is said the master is he who is not disturbed by tribulation or excited by blessing. His condition is the same in different events.
It is said the master is he who is not affected by the appearance (wurūd) of any incoming (wārid) to him. The one who is made to speak by a soft heart, or is influenced by the unwelcome elements of an affair, or finds imperfection in fearsome aspects of an event is not a master.
It is said the master is he who is unconcerned in his heart and innermost self with any events, and who does not neglect anything in the law in what he does.
By virtue of what you know of the book and in what you study of My continuous beneficence to you and the doubling of My blessing for you.