Journal of Researches in Islamic Architecture

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Background: Abundant studies have shown that, spending and attending long-hours in health centers is regarded as a stressful experience for patients, visitors, and staffs. Therefore, many researchers have considered and noticed using the nature in health centers as an approach to decrease environmental stresses and improving the environment quality. Their findings denote the issue that using landscape and creating the possibility to access the nature for users of health centers can provide a calming environment and also would be effective in patient’s improvement process. Objectives: Now in the present study, in order to emphasize the use of nature in the country's health centers and to have a more profound look to the issue, role of the nature in human's healing and its reason, have been investigated using Islamic resources and by applying a descriptive-analytic method. Then, to provide a practical approach the possibility of implementing Persian garden pattern, as a healing garden in hospitals, has been evaluated. Methods: At first, comprehensive characteristics of a healing garden in hospitals were explained and then by reviewing and analyzing the related scientific literatures, conformity of these characteristics to a Persian garden pattern were investigated through two approaches. 1- Description and analysis of the existing library documents 2- investigation of the experts’ attitude through a questionnaire. Results: In the research findings, the effect of nature on human’s health according to the Islamic sources was described and the causes of these effects were also mentioned. In the Islamic sources, abundant literature emphasizes and focuses on the positive effect of nature on human’s health and use of it for human’s healing is theoretically a proper issue. Thus, relationship with nature can play a positive role by guiding the internal sources of treatment in human, along with the medicine (external treatment sources). Findings of the present study indicate that this effect may be due to some reasons such as a common origin and existential domains and also stimulation of human’s powers and senses. Therefore, if human’s five senses emphasized in designing, effect of the nature on human’s health would be more effective. Healing gardens are those gardens which do not only have aesthetic function, but also due to the association they make with users, they lead in healing of physical and especially mental patients and at a higher level, they prevent from illness in the human. According to article reviews, the following nine features can be mentioned as the characteristics of a healing garden in hospitals: 1. Providing access to the nature and interaction with it 2. Creating an opportunity for selection, privacy and experience in having control over affairs 3. Creating an environment for getting together and social interaction 4. Creating a space for physical activity (walking) 5. Meeting others 6. Silence and being away from mechanical and machine noises 7. Peace and security 8. Readability 9. Creating positive and clear features Comparative study of the pattern of Iranian gardens with the above-mentioned features was performed based on the evaluation of the existing documents, Iranian garden is an appropriate pattern to be applied in design ideas of healing gardens in hospitals. Subsequently, experts’ views in this regard were investigated. According to the experts’ view, the most important result of this section of the study is the high level conformity (90/13%) of the Iranian gardens to the characteristics of a healing garden. The highest percentage of conformity related to the readability feature (98/2%) that distinguishes Iranian gardens from other patterns such as Japanese gardens. According to the experts, after readability, “providing the accessibility to the nature and interacting with it” is the most important feature of the Iranian gardens in the present study. The reason for this may be the profound association of the Iranian gardens with plans and water, stimulation of all human’s senses by environmental factors, thoughtful selection and planting of flora. In this study, two features of “creating an opportunity for selection, privacy and experience of having control over affairs” and “peace and security in Iranian gardens” had the lowest percentage of conformity (78/2 and 77/4%) based on the experts’ view. Of course, in general, higher than 75 percent of conformity indicates a high capability in providing the intended feature but the percentages of these two features being lower than other features can be attributed to the orthogonal geometry, symmetry and high readability of Iranian gardens. In a regular geometric pattern, there is a lower spatial diversity compared to what is observed in non-artificial nature or Japanese gardens. With respect to the high readability and clarity of the Iranian gardens, fewer cozy and far from public sight spaces have been formed and generally speaking, there are fewer private areas to be chosen by users. Discussion: Now, if it is decided to apply the pattern of Iranian gardens with a healing function in medical centers, in order to enhance the efficacy and efficiency of a garden, the designers are required to improve private areas and provide users with more spatial diversity for selection with committed innovation and adoption of thoughtful solutions. Moreover, the interested people and researchers can investigate reinforcement and improvement of the two features of “private areas” and “spatial diversity” in Iranian gardens as a useful research issue.

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Chahar-Baghis oneof the most famousstreetsof Isfahan and perhaps,Iran.Chahar-Bagh, as agreenstreet, had a certaingeometric pattern which included the rowsof trees, roads,sidewalks and central stream.Chahar-Bagh Street was actually a lineal urban space which stretched from the north to the south, towards Naghsh Jahan square (EmamSquare) as the central urban space of Esfahan and together managed to form and organize the structure of the new Safiavidpart of Isfahan beside the oldSeljuk part of Isfahan. Chahar-BaghStreet of Isfahancould not be considered as the first special green urban street,northe last one.Because it is known that during the early Safavid period, a type of Chahar-BaghStreetwas builtin the city of Qazvin and during late Safavid period, several Chahar-BaghStreets were organized in some cities such as Mashhad, Shiraz, Tabriz and Tehran.Chahar-Bagh Street along with the Naghsh-Jahan urban square was also repeatedafter Safavid time,as a new,valuable and static model for the urban design,in the design ofotherimportantcities.Chahar-Bagh was not onlya particularstreet, but also ageometricpattern garden design, or in other words, it is well-known as a comprehensivemodel or patternofPersian garden design. This pattern divides the garden site or ground in four parts and shapes a cross road between these parts, placing a pavilionin the middle of the cross road. There are very different and opposites viewpoints about the geometric pattern ofChahar-Bagh, such asi) Chahar- Baghpattern is thecomprehensive design of Persian Garden.ii) Chahar- Baghpattern is just one of the kinds of Persian Garden design.iii) Chahar- Baghpattern is just the same as thequartier shape of design.iv) Chahar- Bagh pattern is not due to four partial forms and it only contains the symbolic and memorial aspects of design. This paper will try to penetrate the literal origins of Chahar-Bagh word and discover the practicalmeaning of Chahar-Bagh during the studied centuries, therefore, this paper is specialized only on thelexicaland semantic aspects of Chahar-Bagh and it begins withthe following questions: 1) How deep is the meaning of Chahar-Baghin our culture? 2) What are the background and the function ofChahar-Bagh during our historical resources? This paper studies Chahar-Bagh by gathering thedescriptive dataintwo field of the meaning and function, on the basis of historical evidences.Then, organizes them in diagrams and presents research analysis based on the mentioned findings. The meaning of Chahar-Bagh includes outer and inneraspects and also createsa meaningful complexity.The inner meanings includes words such as: Chahar (four), Char (four),Bagh (garden),Pardis (paradise). The outer meanings includes three sections: Chahar-Bagh and the dictionary meanings,Chahar-Bagh and the symbolic and idealistic meanings, and finally,Chahar-Bagh and the practical meanings. The origin of Chahar-Bagh as a street form might refer to the city of Samarkand during the Timuridperiod. This city was built between Firoozi gate and Del-Gosha royal garden. The origin of Chahar-Bagh as a garden form, on the other hand,is addressed to the city of Pasargadae during the early Achaemenid time. Pasargadae included several complexes such as the fortress, the tomb of Cyrus the great, palaces and gardens and the fire temple.The historicalsourcesindicatethat the origin ofChahar-Baghword is related to Seljuk time and used in “Jame-ol-Tavarich” by “Khaje Rashid aldinFazlollahHamadani”. There were some places as Chahar-Baghbeforethe Safavid period and themostpracticalmeaning of ChaharBaghwas “the rulergarden”and also as a “citadel garden” and ‘the officialcenter”. There was also a new meaning extended for Chahar-Bagh during the Safavid time, at the time when Isfahan was chosen as the capital city of Iran. This meaning indicted Chahar-Bagh asan especial, green, urban street. According to historicalevidences,thestructurofChahar-Bagh hadanautogamy(private) aspect at first, butover time the public aspect was grownand the urbanaspectexpanded. The resources shows that thestructure also had an earthlyand terrestrial aspect and was changed into the heavenly and idealisticaspectduring the time. ChaharBaghwas neverasimple garden or anordinary ruler place or justasimple street, and thementioned meaning of Chahar-Bagh duringthe Safavid period is a strong evidence of this statement. AlthoughChahar-Baghcontains the literal meaning of “four gardens”,yet, Chahar-Bagh term meant a special,great, public,spiritual, celestial and heavenly place or garden.It is very surprisingthatjustoneword could indicate all meanings and functions in Persian architecture and all of the mentioned meanings could be compacted in one word. Perhapsitrepresentsthemagicaland mysticalPersian architectural secret, which is known as "unity”through“diversity".

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The Holy Quran, as the guiding book of mankind, contains a collection of divine verses in which there are innumerable truths and mysteries, and is the greatest manifestation of the emergence of a truth in the material body. So that the truth of heaven appears in the material form and the architecture of the garden. Contrary to the simple appearance of Persian garden, the structural and semantic complexities resulted from the combination of four elements in the Persian garden are in accordance with the Paradise; in fact, the influence of water element as the main existential factor in the pattern of Persian garden and its sanctity in Iranian thoughts are evident and more important. So that water is a vital element in preserving the dignity of heaven in the manifestation and appearance of it in the Persian garden. An interpretative research methodology is adopted in this study, which is based on the analysis of contents of Quran verses. This study seeks to find out the manifestation of the water elemente in the physical and functional system of the Persian garden with its image in the Paradise. A comparison of Persian garden and the Paradise from the perspective of Holy Quran and the interpretations of Al-Imran Surah show that the functional system of Persian garden corresponds with the names of the Paradise, which are proportional to its rank and place, and the element of water in the physical system of Persian garden corresponds to different faces of water in the functions of the Paradise

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The Holy Quran, as the guiding book of mankind, contains a collection of divine verses in which there are innumerable truths and mysteries, and is the greatest manifestation of the emergence of a truth in the material body. So that the truth of heaven appears in the material form and the architecture of the garden. Contrary to the simple appearance of Persian garden, the structural and semantic complexities resulted from the combination of four elements in the Persian garden are in accordance with the Paradise; in fact, the influence of water element as the main existential factor in the pattern of Persian garden and its sanctity in Iranian thoughts are evident and more important. So that water is a vital element in preserving the dignity of heaven in the manifestation and appearance of it in the Persian garden. An interpretative research methodology is adopted in this study, which is based on the analysis of contents of Quran verses. This study seeks to find out the manifestation of the water elemente in the physical and functional system of the Persian garden with its image in the Paradise. A comparison of Persian garden and the Paradise from the perspective of Holy Quran and the interpretations of Al-Imran Surah show that the functional system of Persian garden corresponds with the names of the Paradise, which are proportional to its rank and place, and the element of water in the physical system of Persian garden corresponds to different faces of water in the functions of the Paradise.