Seadet-i Ebediyye - Endless Bliss Third Fascicle

As for saying, “Rabbinâ,” i.e. “Our Rabb;” it means to replace
the Best of creatures with ourselves, like replacing the sun with
the stars. Allâhu ta’âlâ has held His Beloved Prophet higher than
the entire humanity by saying His blessed Messenger instead of
saying all of them. He has expressed his high honour by way of
this âyat-i-kerîma. To alter this âyat-i-kerîma means to touch his
honour. It means to divest him of this honour and to place it on
ourselves.
“Rabb-il-’izzati”, that is, Rabb of the owner of ’izzat
(grandeur) and value, is the equivalent of “Rabbika”. Allâhu
ta’âlâ has made ’izzat and honour an equivalent to His Beloved
Prophet. To sever this honour from His Honour and to
expropriate it for ourselves means to dash a brilliant jewel to
shatters against a rock. It means to torpedo the rhetoric of the
Qur’ân al-kerîm.
“Subhâna Rabbika” means “Your Rabb, Who has created
and raised a Prophet like you, an owner of perfections and
superiorities above those of the entire humanity and beyond the
reach of human mind, is munezzeh (free and far) from all sorts of
imperfection.” On the other hand, “Subhâna Rabbinâ” means
“He who has created and raised us, sordidly sinful and
disobedient slaves, is munezzeh from all sorts of imperfection.”
Oddity of making tenzîh and thenâ of Allâhu ta’âlâ, (i.e.
expressing His being far from all sorts of imperfection and
lauding Him,) through mediation of His sinful slaves, is quite
obvious to people of knowledge and wisdom. Then, the grade of
‘Subhâna Rabbika’ with respect to the sciences of adab and
fesâhat is incomparably higher than the grade of ‘Subhâna
Rabbinâ’. In other words, to say, “Subhâna Rabbika...,” is much
more suitable for tenzîh and thenâ than saying, “Subhâna
Rabbinâ... .” Allâhu ta’âlâ praises and lauds Himself in the âyati-kerîma.
Could it ever be possible for a human being to surpass
Him in praise and laudation?
Saying, “Subhâna Rabbika...,” reminds us of our Master, the
Prophet, and praises and prayers done in remembrance of that
most honourable Prophet, the cause of our eternal felicity, and
trusting ourselves to his tawassut and shafâ’at (mediation and
intercession), are certainly more meritorious than those done in
remembrance of ourselves. It is for this matter that we have been
commanded to remember him and to attach our hearts to him by
– 330 –