পারাক্লিত

পারাক্লিত (, ) অর্থ উকিল বা সাহায্যকারী। খ্রিস্ট ধর্মে এই পরিভাষাটি দ্বারা সাধারণত পবিত্র আত্মা কে বোঝানো হয়।
<!-- == Etymology ==
Paraclete comes from the Koine Greek word ("paráklētos"). A combination of "para" (beside/alongside) and "kalein" (to call), the word first appears in the Bible in John 14:16. John Muddiman and John Barton further explain the development of the meaning of this term;
The word "parakletos" is a verbal adjective, often used of one called to help in a lawcourt. In the Jewish tradition the word was transcribed with Hebrew letters and used for angels, prophets, and the just as advocates before God's court. The word also acquired the meaning of 'one who consoles' (cf. Job 16:2, Theodotion's and Aquila's translations; the LXX has the correct word "parakletores"). It is probably wrong to explain the Johannine "parakletos" on the basis of only one religious background. The word is filled with a complex meaning: the Spirit replaces Jesus, is an advocate and a witness, but also consoles the disciples.
The term is not common in non-Jewish texts. The best known use is by Demosthenes:
"Liddell and Scott's Greek-English Lexicon" apart from Demosthenes (above) cites also the example of a slave summoned as a help.
Philo speaks several times of "paraclete" advocates primarily in the sense of human intercessors.
The word later went from Hellenistic Jewish writing into rabbinic literature.
The word is not used in the Septuagint, the word "comforters" being different in Job. Other words are used to translate the Hebrew word ("mnaḥḥēm" "comforter") and (Melitz Yosher).
In the Greek New Testament the word is most prominent in the Johannine writings. It appears in the Gospel of John where it may be translated into English as "counselor", "helper", “advocate”, or "comforter".
The "New Testament Studies", a peer-reviewed academic journal published by Cambridge University Press, describes a "striking similarity" between the defined attributes of what the Paraclete is, and is to do, and what the outcome of Christian prophecy has spoken to, explaining the Paraclete as the post-Passover gift of the Holy Spirit. "The Paraclete represents the Spirit as manifested in a particular way, as a pneumatic Christian speech charisma. Every verb describing the ministry of the Paraclete is directly related to his speech function."
The early church identified the Paraclete as the Holy Spirit. In first-century Jewish and Christian understanding, the presence of the Holy Spirit is to claim rebirth of prophecy.
During his period as a hermit in the mid-12th century, Peter Abelard dedicated his chapel to the Paraclete because "I had come there as a fugitive and, in the depths of my despair, was granted some comfort by the grace of God."
 quotes Jesus as saying "another Paraclete" will come to help his disciples, implying, according to Lawrence Lutkemeyer, that Jesus is the first and primary Paraclete.
Raymond Brown (1970), supported by George Johnston (2005), also says that the "another Paraclete" of John 14:16 is in many ways another Jesus, the presence of Jesus after Jesus ascends to his Father.
The Gospel of Matthew twice uses the passive form of the corresponding verb παρακαλῶ, in 2:18 and 5:4. In both instances, the context is of mourning, and the meaning of the verb is "to be comforted".
Here is the context of the passage in John 14:15-14:27 with the translation of "Paraclete" as "Advocate" shown in bold:
Many Muslim writers have argued that “another Paraclete” (John 14:16)—the first being Jesus—refers to Muhammad. This claim is based on the Quran verse from Surah 61 verse 6. The earliest scholar to argue this case is probably Ibn Ishaq (died 767), whom Islamic tradition states was the grandson of a Christian. Others who interpreted the paraclete as a reference to Muhammad include Ibn Taymiyyah, Ibn Kathir, Al-Qurtubi, Rahmatullah Kairanawi (1818–1891), and contemporary Muslim scholars such as Martin Lings.
Here is a translation of the passage in :
Regarding Ibn Ishaq's biography of Muhammad, the Sirat Rasul Allah, Islamic scholar Alfred Guillaume wrote:
A few Muslim commentators, such as David Benjamin Keldani (1928), have argued the theory that the original Greek word used was "periklytos", meaning famed, illustrious, or praiseworthy, rendered in Arabic as "Ahmad" (another name of Muhammad), and that this was substituted by Christians with "parakletos". However, there is not one Greek manuscript in existence with this reading, all Greek manuscripts read παράκλητος "parakletos".
Regarding what the original Greek term was, according to A. Guthrie and E. F. F. Bishop:
However, contrary to the above claim by Guthrie & Bishop (in 1951) that Ibn Ishaq and Ibn Hisham did not mention Ahmad and the respective passage, recent research and findings (S. Anthony et al in 2016) show that there is Ibn Ishaq's work with the title Kitab al-Maghazi and Ibn Hisham who mention and connect the words Mohammad & Ahmad with the Paraclete. Additionally it has been documented that there was an attempt to connect the respective quranic verse with the Paraclete even earlier then Ibn Ishaq. Moreover, a later interpolation of this passage to the Quran, just to serve as an ex eventu proof for the early muslim scholars, has also been rejected in modern Islamic Studies. This has been supported by the fact that the earliest as well as the later manuscripts of the Quran contain the same passage and wording in Surah 61.
In Ghevond's version of the correspondence between the Byzantine emperor Leo III the Isaurian and the Umayyad caliph Umar II, the following is attributed to Leo: