Page 1078 - Proceedings Collega2023

and an unlimited abundance of flowing water (Brookes, 1987). This imaginative portrayal inspired
designers to transform this vision into tangible garden designs. Hence, the Islamic garden is commonly
known as the "Earthly Garden of Paradise" (Kausar, 2006; Faghih & Sadegby, 2012).

Numerous researchers have explored prominent Islamic gardens, such as the Taj Mahal during the
Mughal civilization, the Alhambra during the Andalusian period, and the well-known Fin Garden in Persia
(Menocal et al., 2000; Koch, 2005; Faghih & Sadegby, 2012). These gardens have served as the foundation
and reference points for the Islamic garden (Rostami, R. et al., 2014). Throughout the evolution of the
Islamic garden, it becomes evident that the physical characteristics of garden design have played a
significant role in shaping these gardens. Nevertheless, a study by Farahani et al. (2016) revealed that
several modifications and improvements have been made to enhance the garden's functions and uses.
Although the characteristics may have changed or evolved over time, the fundamental philosophy of the
Islamic garden has remained consistent, revolving around the concept of an earthly paradise (Ruggles,
2003; Ahmadi, 2014).

The Islamic garden is closely associated with the symbolism of paradise, as the term "garden
underneath which rivers flow" is mentioned more than thirty times in the Al-Quran (Itani, 2014).
Consequently, water is considered an essential element in Islamic garden design, as emphasized by
Hussain (2003). The fundamental physical characteristics of Mughal gardens are defined in terms of layout
and elements (Kausar, 2006). A typical Mughal garden follows a geometric pattern and the chaharbagh,
also known as the fourfold design, is adapted from traditional Persian garden design (Koch, 2005). The
garden is typically square or rectangular, following the chaharbagh design, which can be further divided
into smaller patterns, sometimes up to sixteen from the original four-fold design (MacDougall &
Ettinghausen, 1976; Brookes, 1987; Nadiem, 2005). The design elements encompass horizontal planes,
modified topographical levels in the form of terraces, arranged hierarchically, and symmetrically, with
linear paths, and carefully planted trees to create vistas and avenues (Koch, 1997; Hussain, 2003; Wescoat,
2011; Faghih & Sadegby, 2012; Mahdavinejad, M. et. al., 2013).

Tajaddini (2008) stressed the central role of water elements in Islamic gardens, highlighting their
presence as a focal point. Water's importance in Islamic garden design is reiterated in the Quran (Kausar,
2006). Water is often arranged in the form of canals with stones or bricks, while water cascades flow over
carved chutes, adding an aesthetic element to the garden (Ruggles, 2003). Ansari (2011) pointed out that
Islamic gardens often utilize flowing water from natural sources like mountains, directing it through
channels or qanats into the city for both functional and aesthetic purposes (Koch, 1997). Tajaddini (2008)
further emphasized the significance of trees in Islamic garden design, particularly for shade and shadow,
serving as distinctive features of these gardens. Wescoat's (2011) findings on Mughal gardens reveal that
trees such as planes and cypress are planted in rows along the garden to emphasize avenues, while tall
trees provide shade, filter sandy air, and contribute to cooling the temperature.

Methodology
This study has employed three distinct research methods: document analysis, site studies, and
semi-structured interviews. The document analysis focuses on the collection and categorization of data
pertaining to Islamic gardens and their physical characteristics. It has resulted in the creation of a checklist
that serves as a guideline for assessing the Islamic garden concept. The characteristics are categorized

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