It was the middle of spring, nightingales were singing from the treetops. Roses bathed in pearly dew resembled the rosy cheeks of an angry dragon. Once darkness caught me in the garden, in the company of a friend of mine. The place was enchanting, tree branches intertwined; it seemed as if the earth was adorned with glass beads and that the Pleiades were hanging from the grapevine branches. A stream ran through the garden, and birds chirped their melodious tunes from the trees; the garden was full of tulips of various colors, trees laden with diverse fruits. In the shade of the trees, zephyr spread its colorful blanket. In the morning, when the desire to return home overcame our desire to stay, I saw in my friend’s arms a bouquet of roses, fragrant herbs, and hyacinths, which he intended to take to the city. I said to him, “You well know that a flower from the garden quickly fades, and the enjoyment of a rose is short-lived; sages have said that the heart should not be given to anything transient.” He asked, “What should I do then?” I replied, “I can create a book of roses that will last forever.” “To mesmerize those who will behold it and to gratify the present, whose leaves the tyrannical hand of autumn storms will not be able to touch, nor harm its spring flowers.”
Golestan (The Rose Garden), Saadi
The Persian poet Saadi in the rose garden, an illustration from the book Golestan, a classic Persian work. The picture dates back to the 17th century.
In all gardens of the Islamic world, there are always several characteristic elements present. Besides being closely connected to the idea of paradise, or the paradise garden as described in the Quran, the Islamic garden is characterized by the unity of two opposing features, which are Oriental decorative richness and abundance of motifs on one hand, and simplicity and clarity of overall composition on the other. Furthermore, the Islamic garden is inconceivable without water as a central element. Since Islamic influence spread mainly to areas with dry and warm climates, the inevitable presence of water in the garden is a symbol of life in a barren, harsh environment, and a connection to the paradise garden.” The garden is present both at the beginning and at the end of a person’s fate – the paradise garden we come from and wish to return to is present in both Islamic and Judeo-Christian traditions. The connection between the garden and paradise is clearly and well explained in the Quran: “Those who believe and do righteous deeds… for them are the gardens of Paradise, beneath which rivers flow, wherein they will be adorned with bracelets of gold and will wear green garments of silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place!” (018:031)
Among the terms used in the Quran to denote paradise, the most common is janna (garden, paradise, plural jannat), and gardens of pleasure (jannat naim), gardens of the outcasts (jannat al-mawa), and gardens of the immortals (jannat al-khuld) are often mentioned. The word “paradise” is derived from the Persian term firdaus (pairi – around; daiza – wall). The description of the heavenly garden in the Quran is somewhat unclear, but it is mentioned that there are four rivers in it: a river of spring water, a river of milk, a river of wine, and a river. Like honey. It also talks about two similar gardens between which there are two different gardens. In all four gardens there are streams, shady trees, and select fruits, as well as tents and structures: houses, buildings, palaces, and chambers, all built one above the other, in front of which rivers will flow.
Based on this description, but also on the Persian tradition of enclosed, square, architecturally regular gardens, a type of garden divided into four parts emerged, which spread throughout the entire Islamic world.
Taj Mahal
The great Mughal Emperor Shah Jahan built the Taj Mahal as a tomb and monument to his wife Mumtaz Mahal. The construction lasted from 1632 to 1654, and besides the mausoleum itself, or the tomb, the Taj Mahal is also known for its magnificent gardens. The complex as a whole is oriented north to south and can be divided into five parts.
The first part is the terrace on the southern bank of the river, in the central part of which is the mausoleum itself, and at the eastern and western ends are the mosque and the residence for. The residence of important guests.
To the south of the main terrace is Chahar Bagh, a quadrilateral garden with pavilions. Two elevated main paths divide the garden into four equal parts, and each quarter is further divided into smaller sections by regular pathways. At the intersection of the two main paths, or axes, there is a terrace with pools and fountains. Along the north-south axis, there is an elongated pool reflecting the mausoleum, and at both ends of the transverse axis, there are two-story pavilions with domes. When it was built, this garden was full of lush greenery, roses, and fruit trees, and its current appearance with simple grassy areas is due to the British colonial period.
Continuing from Chahar Bagh is the entrance courtyard and bazaar, of which almost nothing has been preserved. At the northern end of the courtyard are the Great Gates or Darwaza-i rauza, the main entrance to the garden.
On the opposite side, on the other bank of the river, is the Moonlight Garden or Mahtab Bagh, of which very little has been preserved due to frequent floods. and only traces remained. It was also quadrilateral, and on the part along the riverbank, it had a large octagonal pool towards which descended a series of terraces with waterfalls.
The Shalimar Gardens in Lahore, Pakistan.
Chahar bagh – quadrilateral garden
The term chahar bagh is of Persian origin and means four gardens or a garden divided into four parts. Such a garden is enclosed and enclosed, with a central fountain from which four channels (four rivers) emerge, dividing the garden space into four equal parts. Elevated pathways passed around the garden and over the channels, and the water channels were connected or stopped at the edge of the garden. Ideally, the garden was surrounded by buildings or a colonnade with columns that formed a neutral background, emphasizing the importance of the garden itself. The enclosure could also be in the form of a wall or a tall hedge, and the garden itself could also be a courtyard, an inner courtyard of a family home.
The basic quadrilateral scheme is present with variations in both large and small gardens. In the gardens of Spain, known as Moorish gardens, the classic gardens of Arab countries, and the Mughal gardens of India and Pakistan. The grand royal gardens were divided into far more than just four parts where each section was designed differently with a distinct theme, yet always maintaining a strict geometric composition. At times, they featured rows of terraces at various levels, surrounded by lavish halls opening towards the garden. In a small garden, the same pattern is repeated in its simplest form such as a fountain encircled by potted plants in the inner courtyard of a home, creating an intimate central space around which the other rooms are arranged. The rooms overlooking the garden were typically used for entertaining guests, with their beauty and harmony serving as a measure of the owner’s status. In large gardens, standalone structures are erected, with pavilions open to the garden. They were less about social events and gatherings, and more about refreshment, meditation, relaxation, and even as a final resting. Seeking the deceased.”
Paths in the Islamic garden do not meander, they always lead straight to pavilions or fountains; they are paved, covered with gravel, or adorned with mosaics. In comparison to the plantations, the paths are elevated, with walls decorated with mosaics and paintings. Such elevated paths are particularly characteristic of Western Islamic gardens. In this type of garden, one cannot walk off the path; only enjoy the view, scents, and sounds.
Isfahan – the city of gardens
Isfahan was the capital of the Seljuks in the 11th century, and it experienced a new heyday in the 16th and 17th centuries during the Safavid rule. Shah Abbas I, also known as the Persian Hadrian, completely transformed his capital Isfahan by initiating the planned construction of a new part of the city. A French traveler who visited Isfahan in the 17th century reported that the city had 162 mosques, 48 madrasas, and 1800 caravanserais, each with its garden.
Abbas built a wide, nearly four-kilometer-long avenue that stretched from the mosque. The imperial palace leads towards the Zayandeh River. In the middle of the avenue, there was a spacious water channel, with trees, pavilions, and fountains on both sides. The entire avenue was called Chahar Bagh and ended with a garden named Hazār Jarib with rose plantations on twelve terraces.
The ruler also expanded and redesigned the existing Royal Square (Naqsh-e Jahan), which became one of the largest squares in the world. Covered bazaars were erected on all four sides, separated from the central open space by trees and water channels. Next to the square are the imperial palace and mosques connected through a garden to Chahar Bagh Avenue.
Bagh-e Fin, Kashan
Bagh-e Fin is a typical Persian garden located in Kashan, Iran. It is believed that the construction of the garden began during the reign of Shah Abbas I. Over time, the garden was destroyed multiple times, and its current appearance mostly dates back to the 19th century.
The garden is enclosed by a high wall with circular towers,klä The garden has a square layout with a regular network of channels and paths that border large square areas planted with trees and shrubs. Located in the desert, water is brought to it through an underground canal system from the mountainous area south of Kashan. Lush vegetation and water channels lined with blue ceramic tiles further emphasize the sparse desert landscape surrounding them.
Generalife
The Generalife Palace in Granada was built in the 14th century as a summer residence for the Nasrids, the last Muslim rulers of Spain. Its name Jannat al-‘Arif in Arabic means Architect’s Garden. The palace was built on seven levels on a hillside and once was connected to the gardens of the Alhambra by covered passageways. A series of smaller units with different ambiences and atmospheres were designed in a relatively small area. In the 20th century, the gardens were restored according to the original plans.
The most significant parts of the palace are the Courtyard with the Water Garden (Patio de la Acequia) and the Sultan’s Garden (Ja. The Sultana’s Garden (also known as the Courtyard of Cypress) or the Courtyard of Cypress are considered the oldest preserved Moorish gardens. The courtyard with a water garden is an elongated space surrounded by buildings and arcades. In the center, there is a long narrow water channel with a series of waterfalls surrounded by lush greenery. The Courtyard of Cypress is a rectangular space with a horseshoe-shaped pool and a fountain in the middle. The cypress trees, after which the courtyard is named, were planted over six hundred years ago.
Water, scent, color
Water is the central element of Islamic garden architecture and in some cases more important than plants and vegetation. It appears in pools and water mirrors, fountains, waterfalls, or in ceramic and terracotta channels through which it entered the rooms inside the palace. From marble basins in cascades, water flows over staircases and terraces or alongside walls adorned with tiles of vibrant colors, introducing sound and movement into the garden space. One of the major challenges in creating these gardens was irrigation. From Persia, water engineering techniques spread both to the east and west. In the Islamic world, a system of irrigation called “kanat” was developed. It was a method used to bring water from great distances through underground channels to prevent losses due to evaporation. Because of this, and due to practical difficulties associated with necessary installations, pumps, and expensive maintenance, water usage was limited, but in practice, there was always at least a small amount present, either in narrow, shallow water channels or as a fountain.
Plants in an Islamic garden are chosen for three reasons – color, fragrance, and shade. Aromatic Mediterranean and oriental herbs are used: cypresses, magnolias, myrtles, oranges, lemons, oleanders, almonds, and palms. There is no grass. Smaller plants are planted in containers, and trees and shrubs are crucial in the design as they bring shade to the garden, which is essential in a dry and warm climate. A garden must be a place characterized by freshness, lushness, greenery, beauty, and fertility.
Flowers in an Islamic garden are planted sparingly and usually only in flowerpots. The floral shrub is a rose bush, and the most significant blossom is the rose, whose name, “gul,” simultaneously represents both the rose and flowers in general. Jasmine is also common. Among other flowers, there are lavender, violets, irises, and hyacinths. The vibrancy and freshness of an Islamic garden are particularly enhanced by colorful ceramic tiles that pave the paths and line the walls. Since Islam prohibited the depiction of human and animal figures, the tiles featured either abstract geometric patterns or stylized plant motifs.
East and West Gardens
During several centuries of the flourishing of Islamic culture, numerous gardens were constructed throughout the Islamic world. Based on their characteristics, they can be divided into three main groups: Islamic gardens, found in Western Asia; Moorish gardens in Spain, and Mughal gardens in India and Pakistan. They differ in the architecture of the garden buildings, which are always part of the local architectural tradition, and the predominant plant species, which naturally depend on the climate in which the garden is located. Even in interpretation of the fundamental geometric concepts. While Asian gardens adhere much more strictly to basic quadrilateral schemes, Spanish gardens exhibit more variations and freedom in shaping.
The most famous Islamic gardens in Spain are those in Granada: Alhambra and Generalife, and Alcazar in Seville. Under Spanish influence, several gardens in Sicily and southern Italy were also created. Among the Mughal gardens, the most renowned are Taj Mahal in Agra and Shalimar in Lahore, as well as the gardens in the Kashmir Valley. The classical Islamic gardens of Persia and Arab countries have been least preserved, although Isfahan (Iran) was known as the city of gardens. In Istanbul, the beautiful gardens of Topkapi Palace have been preserved to this day.
Of the thousands of ancient Islamic gardens, very few have been preserved, and those that exist today have undergone numerous renovations and alterations over time, so their original appearance is practically unknown to us. Although they are not abundant, all these gardens that have not disappeared over the course of centuries. Even today, they convey to us the image of paradise on earth as envisioned by their creators. They serve as a reminder of the contribution that Islamic art and culture have left to us as heritage.