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min al-adth al-mushtahira al-alsina. Ed. Muammad Uthmn al-Khasht. Beirut: Dr al-Kitb al-Arab, 1405/1985. Samn. Tafsr. Samarqand. Bar. Samn. Durr. al-Sans al-asan, Ab Abd Allh Muammad b. Ysuf. Shar al-Asm al-usn. Ed. Nizr ammd. Beirut: Muassasat al-Marif, 1429/2008. al-w, Amad b. Muammad al-Mlik. Kitb Shar alw al Jawharat al-tawd. Ed. Abd al-Fatt alBizm. 2nd ed. Damascus and Beirut: Dr Ibn Kathr, 1420/1999. al-Shahrastn, Muammad b. Abd al-Karm. Kitb Nihyat al-iqdm f-l-ilm al-kalm. Ed. Alfred Guillaume. London: Oxford University Press, 1934. . al-Milal wal-nial. Ed. Muammad Sayyid Kayln. 2 vols. Beirut: Dr al-Marifa, 1404/1984. al-Shawkn, Muammad b. Al. Nayl al-awr min asrr muntaq al-akhbr. Ed. Muammad ub b. asan allq. 16 vols. Riyadh: Dr Ibn al-Jawz, 1427/2006. al-Shirbn al-Khab, Muammad b. Amad. al-Sirj almunr f-l-ina al marifat ba man Kalm Rabbin al-akm al-Khabr. 4 vols. 2nd ed. Bulq: Dr al-ibat al-mira, 1299/1881. al-Subk, Tj al-Dn Abd al-Wahhb. abaqt al-Shfiiyya al-kubr. Ed. Mamd al-ann and Abd al-Fatt al-il. 10 vols. 2nd ed. Jza: Dr Hijr, 1992. al-Suy, Jall al-Dn Abd al-Ramn. Nawhid al-abkr wa-shawrid al-afkr. Ed. Amad jj Muammad Uthmn. Unpublished PhD dissertation. 3 vols. Mecca: Jmiat Umm al-Qur, 1423-1424/2002-2003. abarn. Mujam al-awsa. abar. Tafsr. al-Taftzn, Sad al-Dn Masd b. Umar. Shar al-Aqid al-Nasafiyya. Ed. Amad ijz al-Saqq. Cairo: Maktabat al-Kulliyyt al-Azhariyya bil-Qhira, 1408/1988. al-Tahnaw, Muammad Al b. Al. Mawsat Kashshf iilt al-funn wal-ulm. Trans. Abd Allh alKhlid. Ed. Al Darj. 2 vols. Beirut: Maktabat Lubnn, 1996. al-Taw, Ab Jafar. al-Aqdat al-Tawiyya: bayn aqda ahl al-sunna wal-jamaa. Beirut: Dr Ibn azm, 1416/1995. Trans. Hamza Yusuf as The Creed of Imam al-Tahawi. Berkeley: Zaytuna, 2009. Thalab. Kashf. Tirmidh. Sunan. al-s, Ab Nar Abd Allh b. Al al-Sarrj. al-Luma. Ed.

Abd al-alm Mamd and h Abd al-Bq Surr. Cairo: Dr al-Kutub al-adtha; Baghdd: Maktabat al-Muthann, 1380/1960. Tustar. Tafsr. Wid. Wajz. Zabd. Itf. See Ghazl/Zabd, Iy/Itf. Zabd. Tj. Zamakhshar. Kashshf. al-Zarkash, Ab Abd Allh Badr al-Dn Muammad b. Abd Allh. Man l ilha illa-Llh. Ed. Al Muy alDn Al al-Qurra Rgh. 3rd ed. Cairo: Dr al-Itim, 1405/1985. . Tashnf al-masmi bi-jam al-jawmi li-Tj al-Dn al-Subk. 2 vols. Beirut: Dr al-Kutub al-Ilmiyya, 1420/2000.
See also: Acquisition; dam, upon him peace; Alaqa; Arteries and Veins; Basmala; Beautiful Names of Allah; Belief; Believers; Birth; Body; Covenant; Disbelief and Doubt; Disbelievers; Dreams and their Interpretation; L anguage and Speech; The Name, the Naming, the Named; Night Journey and Ascension; al-Qurn; Remembrance and Reminder of A llah; Science of Qurnic Recitation; Speech of Allah; Tawd; Throne.

Muzaffar Iqbal Naseer A hmad

Amad
upon him blessings and peace

The second of the Prophets two proper names in the Qurn and, like Muammad, little used by the Arabs before him, Amad is a comparative of superiority the emphatic af al form of (i) the participial adjective mid, praiser, and (ii) the verb amida, he praises/ is praiseworthy, aorist yamadu, infinitive nouns amd, mamada, and tamdmentioned only once in Srat al-aff, which is also called Srat al-awriyyn (cf. al-Suy, Itqn, Type 17), in the prophecy of Prophet s (q.v.) that there would come a Prophet after me whose name is worthier of praise (Q 61:6, ismuhu Amad), such a Prophet being more praiseworthy than all Prophets, upon them blessings and peace, all of whom were eminent (mamdn) and intense praisers (ammdn) (Baghaw and Qurub, Tafsrs, sub Q 61:6; Rghib, Mufradt, sub -m-d). The verse is usually translated along the following lines: And when s son of Maryam said: Children of Isrl! Behold, I am the Messenger of Allah

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unto you, confirming whatever is before me of the Torah, and bringing good tidings of a Messenger who shall come after me and whose name is Amad (Q 61:6). Such a name, like that of Yay (cf. Q 19:7), was never given to any Prophet before (Amad, Musnad al-asharat al-mubashsharn bil-janna, wa-min musnad Al b. Ab lib 763; hadith classed asan according to Haytham, Majma, ahra, tayammum), so that the prophecy leaves no doubt as to whom is meant.

a nominal descriptive in the intensive active sense similar to the participials mid and ammdeither comparatively or superlatively to mean oft-praising and more/most praiseful; and the same in the passiveidentically with muammad, mamd, and amdto mean one who is oftpraised and more/most praised (Ibn Fris, Maqys, sub -m-d and Asm Rasl Allh p. 31; Ibn Sda, Mukam, sub -m-d). Al-Qurub cites a verse of poetry he attributes to Ab lib (d. 3bh/619), the uncle of the Prophet, in which amad is used either as a superlative adjective in genitive construct or as a proper noun followed by three attributes:
Wa-Allhu yashhadu anna a/Amada muafan/ mustaqbalun f-l-lina karmu Allah bears witness that the most praised [of His] elect/ comes first among the righteous and is noble or Allah bears witness that Amad is chosen [by Him], / and comes first among the righteous, and is noble.
Tafsr, sub Q 6:26

The Attribute of Praise

amd is homage (than) paid for a voluntary gracious act, utter contentment (ri) (q.v.), and both the offshoot and apex of gratitude (shukr) (q.v.)since, unlike the latter, praise (q.v.) publicizes past favors and can be gratuitous. Hence Ibn Abbs (3bh-68/619-688) said: He does not thank Allah, who does not praise Him (Tafsrs of Ibn Ab tim, abar, and Bayw, sub Q 1:2; al-Askar, Furq p. 39-40; al-an, Min asrr al-lugha, sub -m-d). The form amad can bear, moreover, one or more of the following meanings: the first person singular aortive (present and future tense) conjugation of the verb to praise; a nominal descriptive in the passive sense of an inherent trait, as in abya (white) and akhar (green), to mean praise-natured;

A Glorious and Ancient Name

The name Amad thus formally signals that the Prophet combines glory and primacy in his person, the status of one who praises Allah before, more, and better than any other creature, being himself praised by Him more deservedly and abundantly than any other creature, the exclusive possessor of the Sura of amd (the Ftia) among Prophets (Nas, Iftit, tawl qawl Allh wa-laqad taynka saban min al-mathn; Tirmidh, Fail al-Qurn, m j f fal Ftiat al-Kitb, asan a), the most magnificent of praisers, the best of those praised, the most abundant in praise (amad al-mamdn and amad al-midn); with him is the banner of praise on the Day of Resurrection, so that the perfection of praise shall be accomplished for him and his fame be proclaimed on those plains with the attribute of praise, whereupon Allah Most High shall raise him to an exalted station as He promised him. There, the first and the last shall praise him for his intercession for them (Iy, Shif, III, f asmih alayh al-salm), which intercession and praise both encompass the unbelievers (ahl al-jam kulluhum cf. Bukhr, Zakt, man saala al-ns takaththuran). The Prophet also said, as narrated by more than five Companions:
Truly I was [already], in the sight of Allah, the

Q 61:6. wa mubashshiran bi-raslin yat min badsmuhu amad. announcing glad tidings of a messenger to come after me, his name Amad (the Praised One). (Sm ffend)

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Seal of Prophets, when dam was still kneaded in his clay. I shall inform you of the meaning (tawl) [or beginning (awwal)] of this. It is the supplication of my father Ibrhm (Q 2:129) and the glad tidings of my brother s to his people (Q 61:6); and the dream my mother saw the night I was delivered: she saw a light that lit the palaces of SyroPalestine so that she could discern them.
Amad, Musnad al-Shmiyyn, adth alIrb b. Sriyaa a report according to two different editors of the Musnad, amza al-Zayn [13:282 17086, 13:285 17098] and Shuayb al-Arna [28:382 17151, 28:395 17163] among others

Less established narrations in Ibn Sad (d. 230/ca.845) and al-Bayhaqs (384-458/994-1066) chapters on preProphethood miracles specify that the Prophets mother mina bint Wahb was told in a dream to name him Amad (abaqt 1:125-126; Dalil al-nubuwwa 1:82). Thus, in addition to its linguistic emphasis, the use of the name Amad in the Qurnic verse also reflects its historical and creational primacy over that of Muammad, the sequences of praise implied by the former, and their next-worldly connotations:
Amad was singled out as his name instead of Muammad, although the latter is the noblest of his names, for the following reasons: (i) he is mentioned in the Evangel (Injl) by that name [see below, section The Preferred Paraclete]; (ii) it is his name in heaven; and (iii) his praise of Allah precedes creatures praise of him in the world and on the Day of Resurrection, hence his praise comes before his intercession for his Community while the praise of creation to him follows it.
w, shiya, sub Q 61:6; cf. al-Zurqn, Shar al-Mawhib 3:174-175; both after Iy, Shif, III, f asmih alayh al-salm

Q 68:4. Wa innaka la-al khuluqin am. And truly you are of tremendous character. (Hshim Muammad al-Baghdd)

Ibrhms (q.v.) supplication, Our Lord, and raise up in their midst a Messenger from among them who shall recite unto them Your revelations, and shall instruct them in the Scripture and in wisdom, and shall make them grow (Q 2:129), to which the Prophet referred in the above-mentioned hadith of al-Irb b. Sriya. Reports of varying strength cite dam, N, Ibrhm, Ms, s, and other Prophets or their Scriptures (see Books) as possessing knowledge of the Last Prophet and his Communityupon him and them blessings and peacenotably the report of Ibn Abbs asking the Successor and former rabbi Kab al-Abr: What qualities of the Messenger of Allah do you find written in the Torah? He replied:
We find him named Muammad b. Abd Allh. His birthplace is Makka, his place of migration ba, and his kingdom Syro-Palestine. He is not coarse of speech or boisterous in the marketplaces. He does not return wrong with wrong but forgives and pardons. His Community are the Oft-Praisers (al-ammdn). They praise Allah on every occasion, happy and sad, and extol Allah on every height. They cleanse their limbs, wear the loin wrapper, and line up for their prayers just as they do for battle. The sound they make in their places of worship is like that of bees. Their callers [to prayer] can be heard in the air of heaven.
Drim, Muqaddima, ifat al-Nab f-l-kutub qabla mabathih, through Ab Farwa, a narrator of unknown reliability; see also Ludhianvi, Asm 1:85-86, sub Amad

Relationship with Prior Dispensations

Every Prophet has foretold his nation about the Final Prophet, but Allah Most High has singled out s with this mention [in the Qurn] because he is the last of them in sequence before our Prophet, upon them be blessings and peace. Thus He has made clear that the glad tidings of his coming involved every successive Prophet, until they concluded with s.
Qushayr, Tafsr, sub Q 61:6

That every Prophet has foretold his nation about the Final Prophet is implied in the taking of the Divine Covenant from all Prophets (Q 3:81) and illustrated by

It has been pointed out that five of the Prophets possess two names each in the Qurn: Amad and

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Muammadupon him and his House blessings and peace; s and al-Mas (the Messiah); Dhl-Kifl and Ilys; Isrl and Yaqb; Ynus and Dhl-Nnupon them and all Prophets be peace (Farhd, Ayn, sub -t-r). The Prophet himself listed Amad among his main names in the following list related from ten different Companions: I have specific names: I am Muammad, and I am Amad, and al-shir (the Gatherer, i.e., leading Resurrection), and al-M (the Eradicator, i.e., of unbelief), and al-qib (the Concluder, i.e., of Prophets and prophecy) (Bukhr, Tafsr, qawluhu tal min bad ismuhu Amad; Muslim, Fail, f asmih; Tirmidh, Adab, m j f asm al-Nab; Drim, Sunan, Riqq, asm al-Nab; al-Suy, al-Nahja, introduction p. 29-40), in the sense, Q Iy (471-544/ca.1078-1149) said, that these names are found in the ancient scriptures and among the learned of previous faith communities; and Allah knows best (Iy, Shif, III, f asmih alayh al-salm).

instance is frank in its assertion that the coming of the other Paraclete is preferable (amad) to the lingering of s on Earth. He shall glorify me (John 16:14) is understood as the resplendent affirmation, on the part of the Prophet Muammad, of ss humanityupon them both blessings and peace:
the Evangel contains al-Mass supplication upon him peacesaying, O Allah, send alBraql so that people might know that the Son of Man is a human being. Ab Muammad [Ibn azm] saysAllah be well-pleased with him: This is clear as day to anyone who comprehends that the Masupon him peaceknew that his nation would fall into excess and claim that he was Allah and that he was the son of Allah, so he supplicated Allah to send one who would show people clearly that he was not a god or the son of a god but only a human being born of a woman from humankind. And has any Prophet come after him who showed this clearly but Muammad upon him blessings and peace? This could not be clearer to anyone of sound sense and fairness. We ask Allah to grant gratitude to whomever He graces with guidance!
Ibn Hazm, Fial 1:112

The Preferred Paraclete

Since the corruption and abrogation of pre-Qurnic scriptures have mooted their probative value from the Muslim viewpoint, it is only as a curiosity that some exegetes and heresiologistsamong the earliest ones al-Firyb (d. 301/ca.914) in the 15th chapter of his Dalil al-nubuwwa, entitled On the Prophets Glad Tidings of His Prophethoodhave noted an echo of the Amad prophecy of Q 61:6 in the Divine envoy identified by the Greek word paraklts (pronounced para-KLAYtos) in several places of the fourth canonical Gospel:
And I will pray to the Father, and He shall give you another paraklts
John 14:16

The term paraklts is rendered in the pre-Justinian (d. 566ce) Syriac version of the Gospels as mnmn (vowelized munaminn and manamann by al-Shumunn and Ibn Diya respectively) to mean more or less the same five things. Both the Greek and the Syriac words are cited in the earliest works of Prophetic biography and listed in the later recensions of the Prophetic names and lexicons of Arabized terms (Ibn Hishm, Sra 1:232-233; al-Tallaw, Abda al-bayn, sub Q 61:6; al-Suy, al-Nahja p. 250-251; al-Khafj, Shif al-all p. 87; Guthrie, Jones, Watt, Muslim World articles). It has been asserted by some modern Muslim scholars, among them the Qurn translator Abdallah Ysuf Al (d. 1953) and the Azhar author Amad ijz Saqq, that instead of paraklts, the mother manuscript actually had periklyts (pronounced peri-kluTOS)illustrious, famousor else both terms side by side; and that the latter variant was suppressed early on in the manuscript transmission, perhaps because it was mistaken for a diplology. While periklyts seems too strikingly synonymous with the Prophets names to be just an alliterative coincidence, nevertheless paraklts is itself sufficiently consonant with his status of glorified arch-intercessorship (see Intercession) in the verse of the Praiseworthy Station (Q 17:79) and description as but a mercy to the worlds (Q 21:107) and grievous to him is your suffering; anxious is he

But the paraklts, which is the spirit of holiness, whom the Father will send in my name, he shall teach you all things
John 14:26

But when the paraklts is come, whom I will send unto you from the Father, even the spirit of truth, which proceeds from the Father, he shall testify of me.
John 15:26

It is better for you that I go away: for if I go not away, the paraklts will not come unto you
John 16:7

where the word is variously translated as intercessor, consoler, advocate, counsellor, and comforter. The latter

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over you, gentle to the believers, compassionate (Q 9:128). The same source (John 14:1216:15) contains, moreover, an avalanche of correspondences recognizable to Muslims as unmistakable similarities, along with countless others in the Bible (al-Qarf, al-Ajwiba p. 165-166; Yusuf Ali, The Holy Qurn, sub Q 3:81 p. 148 n. 416 and sub Q 61:6 p. 1461 n. 5438; Saqq, Hidya p. 98 n. 1; Mufassir, Who is the Paraclete?).

Kashshsh. 1418/1998.

Beirut:

Dr

al-Kutub

al-Ilmiyya,

Ludhianvi, Abu Anees Muammad Barkat Ali. Asm alNab al-Karm: The Bounteous Names of the Holy Prophet Muammad all Allhu alayh wa-sallam. 3 vols. Faisalabad: Dar-ul-Ehsan, 1417/1997. Mufassir, Sulayman Shahid. Who is the Paraclete? Impact International 3 (28 December 1973-10 January 1974) 15: 1-2; (22 February 1974-7 March 1974), 10. Muslim. a. Nas. Sunan. al-Qarf, Shihb al-Dn Amad b. Idrs. al-Ajwibat alfkhira an al-asilat al-fjira. Beirut: Dr al-Kutub alIlmiyya, 1406/1986. Qurub. Tafsr. Qushayr. Tafsr. Rghib. Mufradt. Saqq, Amad ijz (ed.). Hidyat al-ayr f ajwibat alYahd wal-Nar li-Ibn al-Qayyim. 4th ed. Cairo: alMaktabat al-Qayyima, 1407/1987. w. shiya. Suy. Itqn. al-Suy, Jall al-Dn Abd al-Ramn. al-Nahjat al-sawiyya f-l-asm al-Nabawiyya. Ed. Amad Abd Allh Bjr. Cairo: al-Dr al-Miriyya al-Lubnniyya, 1421/2001. abar. Tafsr. al-Tallaw al-Faqr al-Abbs, Muammad Badr al-Dn b. al-Mull Darwsh. Tafsr Abda al-bayn li-jam y alQurn. Izmir: Dr al-Nl, 1413/1992. al-an, Mamd Muammad. Min asrr al-lugha fl-Kitb wal-Sunna: Mujam lughaw thaqf. 2 vols. Makka: al-Maktabat al-Makkiyya; Ammn: Dr alFat lil-Dirst wal-Nashr, 1428/2008. Tirmidh. Sunan. Watt, W. Montgomery. His Name is Amad. The Muslim World 43 (1953): 110-117. Yusuf Ali. The Holy Qurn. al-Zurqn, Muammad b. Abd al-Bq. Shar al-Mawhib al-lduniyya. With Qasallns al-Mawhib al-lduniyya bil-mina al-Muammadiyya. Ed. Ibrhm Abd alGhaffr al-Dasq et al. 8 vols. Cairo: the Khedive of Egypt Isml b. Ibrhm b. Muammad, 1291/1874.
See also: Books; Disciples of s; Injl; Intercession; s; Muammad; People of the Book; Praise; Prophecy; Torah.

Bibliography
Amad. Musnad. al-Askar, Ab Hill. al-Furq f-l-lugha. 3rd ed. Beirut: Dr al-fq al-Jadda, 1979. Baghaw. Tafsr. Bayw. Tafsr. al-Bayhaq, Ab Bakr Amad b. al-usayn. Dalil alnubuwwa wa-marifat awl ib al-Shara. Ed. Abd al-Mu Amn Qalaj. 7 vols. Beirut: Dr al-Kutub alIlmiyya, 1405/1985. Bukhr. a. Drim. Sunan. Farhd. Ayn. al-Firyb, Jafar b. Muammad b. al-asan. Dalil alnubuwwa. Ed. mir asan abr. Makka al-Mukarrama: Dr al-ir, 1406/1986. Guthrie, A., and E.F.F. Bishop. The Paraclete, Almunhamanna and Amad. The Muslim World 41 (1951): 251256. Haytham. Majma. Ibn Ab tim. Tafsr. Ibn Fris, Ab al-usayn Amad. Asm Rasul Allhall Allh alayh wa-sallamwa-manh. Ed. Mjid al- Dhahab. Kuwait: Manshrt Markaz al-Makht wal-Turth wal-Wathiq, 1409/1989. Ibn Fris. Maqys. Ibn azm, Ab Muammad Al b. Amad al-hir. alFial f-l-milal wal-ahw wal-nial. With al-Sharastns al-Milal wal-nial. 4 vols. Cairo: al-Mabaat al-Adabiyya, 1317/ca.1899. Ibn Hishm. Sra. Ibn Sad. abaqt. Ibn Sda. Mukam. Iy. Shif. Jones, L. Bevan. The Paraclete or Mohammed: The Verdict of an Ancient Manuscript. The Muslim World 10 (1920): 112-125. al-Khafj, Shihb al-Dn Amad b. Umar. Shif al-all f-m f kalm al-Arab min al-dakhl. Ed. Muammad

Gibril Fouad H addad