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GOG AND MAGOG. Arabic Yājūj wa Mājūj, also spelt Maʾjūj wa Yaʾjūj (ياجوج و ماجوج‎). A barbarous people of Central Asia, perhaps the Turkomans, who are in the Qurʾān represented as doing evil in the land in the days of Ẕū ʾl-Qarnain (or Alexander). See Sūrah xviii. 93–97:—

“They said, ‘O Ẕū ʾl-Qarnain! verily Gog and Magog waste this land; shall we then pay thee tribute, so thou build a rampart between us and them?’

“He said, ‘Better than your tribute is the might wherewith my Lord hath strengthened me; but help me strenuously, and I will set a barrier between you and them.

“‘Bring me blocks of iron,’—until when it filled the space between the mountain sides—‘Ply,’ said he, ‘your bellows,’—until when he had made it red with heat (fire), he said,—‘Bring me molten brass that I may pour upon it.’

“And Gog and Magog were not able to scale it, neither were they able to dig through it.

“‘This,’ said he, ‘is a mercy from my Lord.’”

They are also spoken of in Sūrah xxi. 95, 96, as a people who shall appear in the last days:—

“There is a ban on every city which we shall have destroyed, that they shall not arise again,

“Until a way is opened for Gog and Magog, and they shall hasten from every high land.”

Al-Baiẓāwī says Yājūj and Mājūj are two tribes descended from Japheth the son of Noah, and some say Yājūj belong to the Turks and Mājūj to the Jīls. (Comp. Ezekiel xxxviii. 2; xxxix. 1; Rev. xvi. 14; xx. 8.)

GOLD. Arabic ẕahab (ذهب‎); Heb. ‏זהב‎. The zakāt imposed upon gold is upon twenty mis̤qāls one-half mis̤qāl, and upon every four mis̤qāls in excess, one qīrāt̤, because the alms upon gold is one fortieth of the whole. This is due upon all gold, whether it be in coin or in ornaments. But ash-Shāfiʿī says it is not due upon the ornaments of women or the rings of men. (Hidāyah, vol. i. p. 27.)

The sale of gold is only lawful when it is exactly equal in point of weight, for Muḥammad said, “Sell gold for gold, from hand to hand, at an equal rate according to weight, for any inequality in point of weight is usury.” (Idem, vol. ii. 552.)

“It is not lawful for a man or woman to eat or drink out of gold or silver vessels.” (Idem, vol. vi. 86.)

GOLIATH. Arabic Jālūt (جالوت‎). The giant whom King David slew. Mentioned in the Qurʾān, Sūrah ii. 251: “And when they went forth to battle against Jālūt and his army, they said, ‘O Lord, give us patience, and strengthen our feet, and help us against the infidels!’ Therefore they discomfited them by the will of God, and David slew Jālūt.”

The commentators have not ventured to give any account of Jālūt.

GOMORRAH. Arabic G͟hamūrah (غمورة‎). Not mentioned by name in the Qurʾān; but Sadūm wa G͟hamūrah are understood to be the “overturned cities” referred to in Sūrahs ix. 71, lxix. 9.

GOOD WORKS. Arabic aṣ-Ṣāliḥāt (الـصـالحات‎). According to the teaching of the Qurʾān, good works without faith will not save from the torments of hell.

Sūrah xviii. 103–5: “Shall we tell you who are they that have lost their labour most; whose efforts in the present life have been mistaken, and who deemed that what they did was right? They are those who believed not in the signs of the Lord, or that they should ever meet Him. Vain, therefore, are their works; and no weight will we allow them on the day of Resurrection.”

Faith in the above is belief in the mission of Muḥammad: all Muslims being considered in a state of grace, no matter what their actions may be. With reference to the good deeds of Muslims, the following is the teaching of Muḥammad, as recorded in the Traditions (Mishkāt, book x. chap. iii.):—

“When a man is brought to Islām and he performs it well, God covers all his former sins, and he gets ten rewards for every good act, up to seven hundred, and even more than that, whereas the reward of misdeeds is as one to one, unless God passes that over likewise.”

“There are three persons whose actions are not written; one a person asleep until he awakes; the second, a boy not arrived at puberty; the third, a madman until he recovers his reason.”

“Verily, God recordeth both the good deeds and the evil deeds. He who has proposed to do evil and did not do it, for him God recordeth one perfectly good deed. And he who intended to do good and put his intentions into practice, for him God recordeth from ten to seven hundred good deeds (according to their merits). And he who intended to do evil but did it not, God recordeth one good act; but he who intendeth to do evil and doeth it, for him God recordeth one evil deed.”

“Verily, the condition of that person who does evil and after that good deeds, is like the condition of a man with tight armour on, which has troubled him. He does one good deed and the rings of the armour become open. He does another good deed, and the armour falls from his body.”

“Verily there was a man amongst those who were before you to whom the angel of death came to take his soul, and he was asked ‘Have you done any good act?’ He said in answer, ‘I do not remember that I have done any good.’ It was said to him, ‘Look well into yourself, and consider if you have done any good work.’ He said, ‘I do not find any good in myself, except that I used to buy and sell in the world and used to claim my right from the rich, but allowed them their leisure to pay me when they liked, and I forgave the poor.’ Then God brought that man into paradise.”

“An adulteress was forgiven, who passed by a dog at a well, and the dog was holding out his tongue from thirst, which was near killing him. The woman drew off her boot and tied it to the end of her veil, and drew water for the dog, and gave him to drink, and she was forgiven on account of that act. It was asked the Prophet, ‘Verily, are there rewards for our doing good to quadrupeds, and giving them water to drink?’ He said, ‘There are rewards for benefiting every animal having a moist liver.’”

“Your smiling in your brother’s face is alms; and your exhorting mankind to virtuous deeds is alms; and your prohibiting the forbidden is alms; and your showing men the road when they lose it is alms; and your assisting the blind is alms; and your removing stones, thorns, and bones, which are inconvenient to man is alms; and your pouring water from your bucket into that of your brother is alms for you.”

GOSHAH-NISHĪN (گوشه نشين‎). Lit. “One who sits in a corner.” A Persian term for a devout person who in retirement engages in the contemplation of the Deity.

GOSPEL. Arabic Injīl (انجيل‎). A term applied to the whole of the New Testament scriptures. [NEW TESTAMENT.]

GRAMMAR. [ILMU ʾL-ADAB.]

GRANDFATHER. Arabic jadd (جد‎). If a father die without appointing an executor, the grandfather represents the father. And in making contracts of marriage, the grandfather has precedence of an executor, although the executor takes precedence in managing the property. (Hidāyah, vol. iv. p. 555.) In case of the father being poor, it is the duty of the grandfather to act for his grandchild in the distribution of alms, &c. (Idem, vol. ii. p. 244.)

GRANDMOTHER. Arabic jaddah (جدة‎). If the mother of an infant die, the right ḥiẓānah, or guardianship, rests with the maternal grandmother in preference to the paternal; but if she be not living, the paternal grandmother has the right prior to any other relation. The paternal grandmother is also entitled to a sixth of the effects of a child of her son, if the child’s mother be dead, as being the mother’s share. (Hidāyah, vol. i. p. 386.)

GRAVE. Arabic qabr (قبر‎); Heb. ‏קבר‎. The graves of Muḥammadans are so dug as to allow the body to lie with its face towards Makkah; consequently in India they are dug from north to south. It is usual to dig a grave the depth equal to the height of the breast of a middle-sized man, and to make a recess at the bottom, which is called laḥd, in which the body is placed. The body having been placed in this recess, it is closed with unburnt bricks, and the grave is filled with earth and a mound raised over it.

The Traditions of Muḥammad, as well as the works of Muslim doctors, all teach that a dead body is conscious of pain, and therefore great care is taken to prevent any pressure upon the body.

ʿĀmir relates that his father Saʿd ibn Abī Waqqāṣ said on his death-bed, “Make a laḥd for me towards Makkah, and put unburnt bricks upon my grave, as was done in the case of the Prophet” (Ṣaḥīḥu Muslim, p. 211).

Sufyān at-Tammār relates that he “saw the Prophet’s grave, and the top of it was like a camel’s back.” (Ṣaḥīḥu ʾl-Buk͟hārī.)

Ibn ʿAbbās says “a red cloth was placed upon the Prophet’s grave.” (Mishkāt, book v. c. vi.)

Jābir says “the Prophet prohibited building with mortar on graves, and also placing inscriptions upon them.” (Mishkāt, book v. c. vi.) But notwithstanding this tradition (which is acted upon by the Wahhābīs), masonry tombs are most common in all parts of Islām, and form some of the most striking specimens of Muḥammadan architecture. [TOMBS.]

GRAVE, The Punishments of the. [ʿAZABU ʾL-QABR.]

GREEKS. Arabic ar-Rūm (الروم‎), by which is meant the Byzantine or Eastern Empire. In the XXXth chapter of the Qurʾān, entitled the Sūratu ʾr-Rūm, or the “Chapter of the Greeks,” there is a reference to the defeat of the Byzantine power by the Persians with a supposed prophecy of future successes. The chapter begins thus:—

“Alif. Lām. Mīm. THE GREEKS have been defeated

“In a land hard by: But after their defeat they shall defeat their foes,

“In a few years. First and last is the affair with God. And on that day shall the faithful rejoice

“In the aid of their God: He aideth whom He will; and He is the Mighty, the Merciful.

“It is the promise of God: To his promise God will not be untrue: but most men know it not.”

Following al-Baiẓāwī, the Jalālān, and other commentators, Sale remarks that—

The accomplishment of the prophecy contained in this passage, which is very famous among the Muḥammadans, being insisted on by their doctors as a convincing proof that the Qurʾān really came down from heaven, it may be excusable to be a little particular.

The passage is said to have been revealed on occasion of a great victory obtained by the Persians over the Greeks, the news whereof coming to Makkah, the infidels became strangely elated, and began to abuse Muḥammad and his followers, imagining that this success of the Persians, who, like themselves, were idolators, and supposed to have no scriptures, against the Christians, who pretended as well as Muḥammad to worship one God, and to have divine scriptures, was an earnest of their own future successes against the Prophet, and those of his religion, to check which vain hopes it was foretold in the words of the text, that how improbable soever it might seem, yet the scale should be turned in a few years, and the vanquished Greeks prevail as remarkably against the Persians. That this prophecy was exactly fulfilled, the commentators fail not to observe, though they do not exactly agree in the accounts they give of its accomplishment, the number of years between the two actions being not precisely determined. Some place the victory gained by the Persians in the fifth year before the Hijrah, and their defeat by the Greeks in the second year after it, when the battle of Badr was fought; others place the former in the third or fourth year before the Hijrah, and the latter in the end of the sixth or beginning of the seventh year after it, when the expedition of al-Ḥudaibiyah was undertaken. The date of the victory gained by the Greeks in the first of these accounts, interferes with a story which the commentators tell, of a wager laid by Abū Bakr with Ubaiy ibn K͟half, who turned this prophecy into ridicule. Abū Bakr at first laid ten young camels that the Persians should receive an overthrow within three years, but on his acquainting Muḥammad with what he had done, that Prophet told him that the word biʿẓ, made use of in this passage, signified no determinate number of years, but any number from three to nine (though some suppose the tenth year is included), and therefore advised him to prolong the time and to raise the wager, which he accordingly proposed to Ubaiy, and they agreed that the time assigned should be nine years and the wager a hundred camels. Before the time was elapsed, Ubaiy died of a wound received at Uḥud, in the third year of the Hijrah; but the event afterwards showing that Abū Bakr had won, he received the camels of Ubay’s heirs, and brought them in triumph to Muḥammad. History informs us that the successes of K͟hosrū Parviz, King of Persia, who carried on a terrible war against the Greek empire, to revenge the death of Maurice, his father-in-law, slain by Phocas, were very great, and continued in an uninterrupted course for two-and-twenty years. Particularly in the year of Christ 615, about the beginning of the sixth year before the Hijrah, the Persians, having the preceding year conquered Syria, made themselves masters of Palestine and took Jerusalem, which seems to be that signal advantage gained over the Greeks mentioned in this passage, as agreeing best with the terms here used, and most likely to alarm the Arabs by reason of their vicinity to the scene of action; and there was so little probability at that time of the Greeks being able to retrieve their losses, much less to distress the Persians, that in the following years the arms of the latter made still farther and more considerable progresses, and at length they laid siege to Constantinople itself. But in the year 625, in which the fourth year of the Hijrah began, about ten years after the taking of Jerusalem, the Greeks, when it was least expected, gained a remarkable victory over the Persians, and not only obliged them to quit the territories of the empire, by carrying the war into their own country, but drove them to the last extremity, and spoiled the capital city al-Madāyin; Heraclius enjoying thenceforward a continued series of good fortune, to the deposition and death of K͟hosrū. (Sale’s Koran, in loco.)

GROVE, The. Arabic Aikah (ايكة‎). The Aṣḥābu ʾl-Aikah, or “the people of the Grove,” are mentioned four times in the Qurʾān, Sūrahs xv. 78, xxvi. 176, xxviii. 21, l. 13, as being a tribe or class of people who treated the prophets as liars. The following particulars regarding them are given in Sūrah xxvi. 170:—

“The people of the grove of Madyan treated the Apostles as liars.

“When Shuʿaib their brother said to them, ‘Will ye not fear God?

“I truly am your trustworthy Apostle.

“Fear God, then, and obey me:

“No reward ask I of you for this: my reward is of the Lord of the Worlds alone.”

GUARDIANSHIP. Guardianship over a minor is of two kinds: wilāyah (ولاية‎), or guardianship of the property and education and marriage of the ward, and ḥiẓānah (حضانة‎), or guardianship over the rearing and bringing up of the child.

Guardians are either so by natural right or by testament, or by appointment by a judge.

The guardianship of a minor for the management and preservation of his property devolves first on his or her father, then on the father’s executor, next on the paternal grandfather, then on his executor, then on the executors of such executors, next on the ruling power or his representative, the Qāẓī, or judge. In default of a father, father’s father, and their executors, as above, all of whom are termed near guardians, it rests in the Qāẓī to appoint a guardian of an infant’s property. The other paternal kinsmen who are termed remote kindred, and the mother succeed, according to proximity, to the guardianship of an infant for the purpose of education and marriage; they have no right to be guardians of his property, unless appointed to be so by the ruling authority, or in the original proprietor’s will, proved by competent witnesses. The mother’s right of guardianship is, however, forfeited upon her being remarried to a stranger, but regained when she is divorced by him, and has again become a widow.

In default of the mother as well as of the paternal kindred of a minor, his maternal relations are, according to proximity, entitled to guardianship for the purposes of education and marriage, and not for the management of his property, unless so appointed in the late owner’s will or by the Qāẓī.

The general rule is that a guardian, executor, or anyone who has the care of the person and property of a minor, can enter into a contract which is or likely to be advantageous and not injurious to his ward.

A guardian may sell or purchase moveables on account of his ward, either for an equivalent or at such a rate as to occasion an inconsiderable loss, but not at such a rate as to make the loss great and apparent. (Hidāyah, vol. iv. p. 553.)

A guardian is allowed to borrow money for the support and education of his ward, even by pawning the minor’s property; the debt so contracted must be paid out of his (the minor’s) estate, or by him when he comes of age.

It is not lawful for a guardian to pledge into his own hands goods belonging to his ward on account of a debt due to him, or into the hands of his child being an infant, or into the hands of his slave being a merchant and free from debt. (Hidāyah, vol. iv. p. 214.)

A father can pawn the goods of his infant child into his own hands for a debt due from the child, or into the hands of another of his children being an infant.

A father may also pawn on account of his own debt the goods belonging to his minor son, who on coming of age will redeem the goods discharging the debt, and have a claim on the father for the sum.

The contract of pawn entered into by a father with respect to his minor child’s goods cannot be annulled by the minor, even if it were not for his own debt or for his own benefit.

The mother is, of all the persons, the best entitled to the custody (ḥiẓānah) of her infant child during marriage and after separation from her husband, unless she be an apostate, or wicked, or unworthy to be trusted. (Fatāwā-i-ʿĀlamgīrī, vol. i. p. 728.)

Next the mother’s mother how high soever is entitled to the custody (ḥiẓānah) of a child; failing her by death, or marriage to a stranger, the full sister is entitled; failing her by death or marriage to a stranger, the half-sister by the mother. On failure of her in the same way the daughter of the full sister, then the daughter of the half-sister by the mother. Next the maternal aunt in the same way, and then the paternal aunts also in like manner. (Fatāwā-i-ʿĀlamgīrī, vol. i. p. 728.)

An umm-i-walad (or a female slave who has borne a child to her master), when emancipated, obtains the right of taking her child. (Hidāyah, vol. i. p. 389.)

When it is necessary to remove a boy from the custody of women, or there is no woman of his own people to take charge of him, he is to be given up to his agnate male relatives (ʿaṣābah). Of these the father is the first, then the paternal grandfather, how high soever, then the full brother, then the half-brother by the father, then the son of the full brother, then the son of the half-brother by the father, then the full paternal uncle, then the half paternal uncle by the father, then the sons of paternal uncles in the same order. But though a boy may be given up to the son of his paternal uncle, a girl should not be entrusted to him.

No male has any right to the custody of a female child, but one who is within the prohibited degrees of relationship to her; and an ʿaṣābah who is profligate has no right to her custody. (Fatāwā-i-ʿĀlamgīrī, vol. i. p. 729.)

A female’s custody of a boy terminates when he is seven years old, and of a girl at her puberty.

Male custody of a boy continues till puberty, of a female not only till puberty, but till she can be safely left to herself and trusted to take care of herself.

When a female has neither father nor grandfather nor any of her ʿaṣābah to take charge of her, or the ʿaṣābah is profligate, it is the duty of the judge to take cognizance of her condition; and if she can be trusted to take care of herself, he should allow her to live alone, whether she be a virgin or a saiyidah, and if not, he should place her with some female amīn, or trustee, in whom he has confidence; for he is the superintendent of all Muslims. (Fatāwā-i-ʿĀlamgīrī, vol. i. p. 730.)

When a mother refuses to take charge of a child without hire, it may be committed to another.

A boy or girl having passed the period of ḥiẓānah, has no option to be with one parent in preference to the other, but must necessarily thenceforth remain in charge of the father. (Hidāyah, vol. i. p. 389.)

Before the completion of ʿiddah, or dissolution of marriage, the proper place of ḥiẓānah is that where the husband and wife live, and the former cannot take away the child out of the custody of the latter. After completion of her ʿiddah, and separation from her husband, a woman can take her child to the place of her nativity, provided the marriage had been contracted there, or it is so near from the place of separation or husband’s residence, that if the husband should leave the latter in the morning to visit the child, he can return to his residence before night. There is also no objection to her removing with the child from a village to the city or chief town of the district, the same being advantageous to the child, and in no respect injurious to the father. If the child’s mother be dead, and its ḥiẓānah or custody has passed to the maternal grandfather, she cannot remove the child to her own city, though the marriage had taken place there. Other women than the grandmother are like her in respect to the place of ḥiẓānah.

When an umm-i-walad has been emancipated, she has no right to take her child from the city in which the father is residing.

(Hidāyah, vol. i.; Fatāwā-i-ʿĀlamgīrī, vol. i.; Durru ʾl-Muk͟htār, p. 846; Jāmiʿu ʾr-Rumūz; Tagore Lectures, 1879; Baillie’s Digest, p. 430.)

GUEST. Arabic ẓaif (ضـيـف‎). [HOSPITALITY.]

GURZ (گرز‎). (1) The Persian word for the mit̤raqah, or iron mace, wherewith the infidel dead are smitten in their graves by the angels Munkar and Nakīr. [ʿAZABU ʾL-QABR.]

(2) An iron mace pointed at one end and having a knob at the other covered with spikes, and used by the Gurz Mār, or Rufaʿī faqīrs, for striking against their breasts in their devotional exercises. (Qānūn-i-Islām, p. 291.)