GEORGE

St. [ JIRJIS , AL-KHIZR .] AL -G͟HĀBAH ( الـغـابة‎ ). “The desert.” A name given to the open plain near al-Madīnah. G͟HABN ( غبن‎ ). Fraud or deceit in sales. G͟HADDĀR ( غدار‎ ). A species of demon said to be found on the borders of al-Yaman. [ GENII .] G͟HADĪR ( غدير‎ ). A festival of the Shīʿahs on the 18th of the month of Ẕū ʾl-Ḥijjah, when three images of dough filled with honey are made to represent Abū Bakr, ʿUmar, and ʿUs̤mān, which are stuck with knives, and the honey is sipped as typical of the blood of the usurping K͟halīfahs. The festival is named from G͟hadīr , “a pool,” and the festival commemorates, it is said, Muḥammad having declared ʿAlī his succe or at G͟hadīr K͟hūm , a watering place midway between Makkah and al-Madīnah. G͟HAIB ( غيب‎ ). Lit . “Secret.” The terms G͟haibu ʾl-Huwīyah , “Secret e ence,” and al-G͟haibu ʾl-Mut̤laq , “the absolute unknowable,” are used by Ṣūfī mystics to expre the nature of God. (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms .) G͟HAIRAH ( غيرة‎ ). “Jealousy.” Muḥammad is related to have said, “There is a kind of jealousy ( g͟hair ah ) which God likes, and there is a kind of jealousy which he abominates. The jealousy which God likes is when a man has suspicion that his wife or slave girl comes and sits by a stranger; the jealousy which God abominates is when, without cause, a man harbours in his heart a bad opinion of his wife.” ( Mishkāt , book xiii. c. xv. pt. 2.) G͟HAIR-I-MAHDĪ ( غير مهدى‎ ). Lit . “Without Mahdī.” A small sect who believe that the Imām Mahdī will not reappear. They say that one Saiyid Muḥammad of Jeypore was the real Mahdī, the twelfth Imām, and that he has now gone never more to return. They venerate him as highly as they do the Prophet, and consider all other Muslims to be unbelievers. On the night called Lailatu ʾl-Qadr, in the month of Ramaẓān, they meet and repeat two rakʿah prayers. After that act of devotion is over, they say: “God is Almighty, Muḥammad is our Prophet, the Qurʾān and Mahdī are just and true. Imām Mahdī is come and gone. Whosoever disbelieves this is an infidel.” They are a very fanatical sect. (See Qānūn-i-Islām .) G͟HAMARĀT ( غمرات‎ ), plural of g͟hamrah , “aby .” A word used to expre the agonies of death. It occurs in the Qurʾān, Sūrah vi. 93 : “But couldst thou see when the ungodly are in the floods of death ( g͟hamarātu ʾl-maut ), and the angels reach forth their hands, saying, ‘Yield up your souls:—this day shall ye be recompensed with a humiliating punishment.’ ” AL -G͟HANĪ ( الغنى‎ ). “The Independent One.” One of the ninety-nine special names or attributes of God, expre ing the superiority of the Almighty over the nece ities and requirements of mankind. The word occurs in the Qurʾān, Sūrah lx. 6 , and is translated by Palmer, “ He is rich .” G͟HAṢB ( غصب‎ ). “Using by force; usurpation.” G͟haṣb , in its literal sense, means the forcibly taking a thing from another. In the language of the law it signifies the taking of the property of another which is valuable and sacred, without the consent of the proprietor, in such a manner as to destroy the proprietor’s po e ion of it, whence it is that usurpation is established by exacting service from the slave of another, or by putting a burden upon the quadruped of another, but not by sitting upon the carpet of another; because by the use of the slave of another, and by loading the quadruped of another, the po e ion of the proprietor is destroyed, whereas by sitting upon the carpet of another the po e ion of the proprietor is not destroyed . It is to be observed that if any person knowingly and wilfully usurp the property of another, he is held in law to be an offender, and becomes responsible for a compensation. If, on the contrary, he should not have made the usurpation knowingly and wilfully (as where a person destroys property on the supposition of its belonging to himself, and it afterwards proves the right of another), he is in that case also liable for a compensation, because a compensation is the right of men; but he is not an offender, as his erroneous offence is cancelled. ( Hidāyah , vol. iii. p. 522.) AL -G͟HĀSHIYAH ( الغاشية‎ ). “The Covering, Overwhelming.” A name given to the LXXXVIII th Sūrah of the Qurʾān, the word occurring in the first verse for the Day of Judgment: “Has there come to thee the story of the overwhelming ?” G͟HĀSIL ( غاسل‎ ). “A washer of the dead.” An official is generally appointed for this purpose by the Imām of the parish. G͟HASSĀN ( غسان‎ ). A tribe of Arabs inhabiting the western side of the Syrian desert in the time of Muḥammad. (See Muir’s Life of Mahomet , vol. i. p. clxxxiii.) G͟HAT̤AFĀN ( غطفان‎ ). An Arabian tribe descended from Qais. G͟HAUS̤ ( غوث‎ ). Lit . “One to whom we can cry for help.” A mediator. A title given to a Muḥammadan saint. Some hold it to be the highest order of sanctity, whilst others regard it as second in rank to that of Qut̤b . According to the G͟hiyās̤u ʾl-Lug͟hah it is an inferior rank of sanctity to that of Qut̤b . G͟HAẒAB ( غـضـب‎ ). “Anger,” “wrath.” A word used frequently in the Qurʾān for the wrath of God, e.g . Sūrah iv. 95 : “God shall be angry with him.” G͟HĀZĪ ( غازى‎ ). One who fights in the cause of Islām. A hero; a warrior. One who slays an infidel. It is also a title of distinction conferred by Muslim rulers upon generals and warriors of renown. In the Turkish Empire the title of G͟hāzī implies something similar to our “Field Marshal.” The Prophet is related to have said, “God is sponsor for him who goes forth to fight in the road of God, for His satisfaction and for that of His Prophet. He shall, if he be not killed, return to his home with plunder and rewards. And if he die, his reward is paradise.” ( Mishkāt , book xvii. c. 1.) G͟HAZWAH ( غـزوة‎ ). A military force when it is led by either an Apostle ( Rasūl ) or an Imām. A small force commanded by one of the Imām’s lieutenants is a sarīyah, or brigade. (See G͟hiyās̤u ʾl-Lug͟hah , in loco .) AL -G͟HAZZĀLĪ ( الغزالى‎ ). Abū Ḥamīd Muḥammad ibn Muḥammad ibn Aḥmad al-G͟hazzālī , is a well known Sunnī doctor surnamed Ḥujjatu ʾl-Islām (“the proof of Islām”). He was a native of T̤ūs, and for some time a profe or in the college at Naisāpūr. Born A.H . 450 ( A.D . 1058), died A.H . 505 ( A.D . 1111), at T̤ūs. His exposition on the nature of God will be found in the article GOD . His great theological work is the Iḥyāʾu ʿUlūmi ʾd-Dīn . G͟HĪBAH ( غـيبة‎ ). “Slander; calumny.” Anything whispered of an absent person to his detriment, although it be true. ( Buhtān expre ing a false accusation.) G͟hībah is condemned in the Qurʾān ( Sūrah xlix. 12 ): “O believers, avoid frequent suspicions, for some suspicions are a crime; neither let one of you traduce ( g͟hībah ) another in his absence.” A chapter is devoted to the condemnation of backbiting and calumny in the Traditions ( vide Mishkāt , book xxii. ch. x.) G͟HIFĀR ( غـفـار‎ ). An Arabian tribe in the time of Muḥammad who inhabited a tract of country in the vicinity of al-Madīnah. They were descendants of Abū Zarri ʾl-G͟hifārī. G͟HISHĀWAH ( غشاوة‎ ). Lit . “A covering.” A dimne in the eye. A word used in the Qurʾān for spiritual blindne . Sūrah ii. 6 : “Their hearts and their ears hath God sealed up, and over their eyes is a covering .” G͟HISLĪN ( غسلين‎ ). The water, blood, and matter, supposed by Muḥammadans to run down the skin and flesh of the damned in hell. See Qurʾān, Sūrah lxix. 36 : “No friend shall he have here that day, nor food but g͟hislīn .” G͟HŪL ( غول‎ ). A man-devouring demon of the woods. A species of Jinn . [ GENII .] G͟HULĀM ( غلام‎ ), pl. g͟hilmah . A boy under age. A term used in modern Muslim countries for a slave, the legal word being ʿabd . It occurs in the Qurʾān for a son. Sūrah iii. 42 : “She (Mary) said, ‘How can I have a son when a man has not touched me? ’ ” G͟HULĀT ( غلاة‎ ). Lit . “The Zealots.” A title given to a leading sect of the Shīʿahs who, through their exce ive zeal for the Imāms, have raised them above the degree of human beings. G͟HULŪL ( غلول‎ ). Defrauding or purloining any part of the lawful plunder in a jihād or religious war. Forbidden in the Qurʾān, Sūrah iii. 155 : “But he who shall defraud , shall come forth with his defraud ings on the day of the resurrection: then shall every soul be paid what it hath merited, and they shall not be treated with injustice.” G͟HURĀB ( غراب‎ ). Lit . “A crow.” G͟hurābu ʾl-Bain : “The crow of separation.” A term used by the Ṣūfī mystics for a certain state of separation from God. (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms .) G͟HURRAH ( غرة‎ ). A fine of five hundred dirhams. A slave of that value. It is the fine for a person striking a woman so as to occasion a miscarriage. ( Hidāyah , vol. iv. p. 552.) G͟HUSL ( غسل‎ ), as distinguished from g͟hasl (washing) is the religious act of bathing the whole body after a legal impurity. It is founded upon the expre injunction of the Qurʾān, Sūrah v. 9 : “If ye are polluted then purify yourselves.” And the Traditions most minutely relate the occasions on which the Prophet performed the ceremony of g͟husl , or bathing. The Muslim teachers of all sects are unanimous in prescribing the washing of the whole body after the following acts, which render the body junub , or impure: (1) Ḥayẓ , menses; (2) nifās , puerperium ; (3) jimāʿ , coitus ; (4) iḥtilām , pollutio nocturn a . It is absolutely nece ary that every part of the body should be washed, for ʿAlī relates that the Prophet said, “He who leaves but one hair unwashed on his body, will be punished in hell accordingly.” ( Mishkāt , book ii. c. viii.) G͟HUSL MASNŪN ( غسل مسنون‎ ). Lit . “Washings which are Sunnah.” Such washings are founded upon the Sunnah, or precept and practice of Muḥammad, although they are not supposed to be of divine institution. They are four in number: (1) Upon the admi ion of a convert to Islām; (2) Before the Friday prayers and on the great festivals; (3) After washing the dead; (4) After blood-letting. (See Ṣaḥīḥu ʾl-Buk͟hārī , p. 39, Bābu ʾl-G͟husl .) Akrimah relates that people came from al-ʿIrāq and asked Ibn ʿAbbās if he believed that bathing on Fridays was a divine institution, and Ibn ʿAbbās replied, “No, but bathing is a great purifier, and I will tell you how the custom of bathing began. The people were engaged in daily labour and wore blankets, and the people sweated to such a degree as to cause a bad smell, so the Prophet said, ‘O men! bathe ye on Fridays and put some scent on your clothes.’ ” (Matthew’s Mishkāt , vol i. p. 120, from the Ḥadīs̤ of Abū Dāʾud.)