Hamdu, Ahmad, Tahmid and Muhammad

These four terms are connected to the Arabic root:

ح م د

which carries a range of meanings related to praise, being praiseworthy and praising.

However, do not rush to make Hamdu, Ahmad and Tahmid into entities that stand independently.

حَمْد — HAMDU

= a description of praise

أَحْمَد — AHMAD

= a description of the attribute of being praiseworthy

تَحْمِيد — TAHMID

= a description of the act of praising

All three are RISALAH.

They are not bodies, figures or agents. They are descriptions of meaning, attributes and actions.

Then comes:

مُحَمَّد — MUHAMMAD

Muhammad carries the meaning of a self who is praiseworthy, greatly praised and worthy of praise.

Here lies the distinction:

The Risalah explains.

The agent manifests.

Hamdu explains praise.

Ahmad explains the attribute of being praiseworthy.

Tahmid explains the act of praising.

But a description does not walk, act or manifest itself.

It requires a person who carries it and acts upon it.

Therefore:

حَمْد → أَحْمَد → تَحْمِيد → مُحَمَّد

can be read as:

ESSENCE → ATTRIBUTES → ACTIONS → AGENT

or:

RISALAH → BEARER OF THE RISALAH

The Risalah is not like a letter delivered by a postman and then separated from its bearer.

The Risalah is present within the person who manifests those attributes and actions.

That is why Muhammad ﷺ is not merely a name that is mentioned.

He is the person who carries, acts upon and manifests the Risalah contained within Hamdu, Ahmad and Tahmid.

Therefore, do not make:

HAMDU into an entity.

AHMAD into an entity.

TAHMID into an entity.

All three are descriptions within the Risalah.

Whereas MUHAMMAD ﷺ is the agent and bearer of that Risalah.

CONCLUSION

HAMDU = praise

AHMAD = the attribute of being praiseworthy

TAHMID = the act of praising

MUHAMMAD ﷺ = the person who manifests them all

Therefore, the person worthy of praise is the person of Muhammad ﷺ.