Symbolism and Role of Water in Traditional Islamic Gardens

Full text

RESEARCH
J
OURNAL
OF
F
ISHERIES
AND
H
YDRO
B
IOLOGY
2016. 11(3): 62-68
ISSN: 1816-9112
Journal home page: http://www.aensiweb.com/JASA/
Open Access Journal
Published BY AENSI Publication
© 2016 AENSI Publisher All rights reserved
This work is licensed under the Creative Commons Attribution International License (CC BY).
http://creativecommons.org/licenses/by/4.0/
T
o
C
i
t
e
T
h
is
A
r
t
i
c
l
e
:
Zainab Abdul Latiff, Mohd Yunus, Md Azree Othuman Mydin
.,
Symbolism and Role of Water in
Traditional Islamic Gardens. Research Journal Of Fisheries And Hydrobiology, 11(3): 62-68, 2016
Symbolism and Role of Water in Traditional
Islamic Gardens
1
Zainab Abdul Latiff,
1
Yazid Mohd Yunus,
2
Md Azree Othuman Mydin
1
Faculty of Design and Architecture, University Putra Malaysia, 43400 UPM Serdang, Selangor, Malaysia.
2
School of Housing Building and Planning, Universiti Sains Malaysia, Penang, Malaysia.
Address For Correspondence:
Zainab Abdul Latiff, Faculty of Design and Architecture, University Putra Malaysia, 43400 UPM Serdang, Selangor, Malaysia.
E-mail: zainablatiff2015@gmail.com
Received 22 January 2016; accepted 2 March 2016; published 10 March 2016
A B S T R A C T
Water is an indispensable element of the Islamic Garden. It symbolizes life and mercy while its pleasant sight and sound give
comfort and pleasure and thus make people feel grateful to Allah. Therefore, this study is conducted to apprehend and
acknowledge the distinguished characteristics of water mentioned in the Holy Quran and Hadiths that describe Paradise. As to
achieving the purpose of the study, the method of content analysis has been carried out with some cross reference to Ibn Kathir’s
compilation of tafsir by Al Asgalani and the writings of Said Nursi. The study concludes that water in Paradise is referred to as
‘rivers’ that constantly flow. There are five types of water features in Paradise which are rivers, fountains, springs, wells and
streams. The qanats are the earliest example of water technology by Muslims introduced by the Persians. The court of the Lions
elaborates precisely the Qur’anic verse of "Gardens underneath which rivers flow".
Key words: water, gardens underneath which rivers flow, qanat
INTRODUCTION
Water is the principal element that has been created by God before He created the heavens and the earth:
“And it is He who created the heavens and the earth in six days, and his Throne was upon water”. (Qur’an,11:7)
[1]). The rain, fountains and rivers are the types of water mentioned in the Quran to render God’s generosity.
Likewise, Muslims are constantly reminded that it is God Who bestowed them water that tasted sweet and He
has the ultimate power to simply not provide it “Consider the water which you drink. Was it you that brought it
down from the rain cloud or We? If We had pleased, We could make it bitter" (Qur’an,56:68-70) [1]. This verse
reminds the Muslims of their principal duty on earth as the guardians of God’s creation and also warns them to
never take His laws lightly or into their own hands.
Meanwhile, the expression "Gardens underneath which rivers flow" is manifested in the Quran more than
30 times. Literally, both rain and revelation mean ‘sending down’ and the Quran describes them as mercy and
life-giving. To symbolize Paradise, the Qur’an uses numerous metaphors using water. Honesty and God’s
mercy are the most common meanings resulting in the uniqueness of the gardens of Paradise. Water in the
Qur’an is always referred to freshening rivers, rain and fountains of flavored drinking water. It flows in all parts
of Paradise, brings coolness, greenery and soothing thirst, "rivers of unstagnant water; and rivers of milk
unchanging in taste, and rivers of wine, delicious to the drinkers, and rivers of honey purified" (Qur’an, 47:15)
[1]. The rivers or waters of Paradise never stop flowing and keep on gushing endlessly. The Holy Book also
links the waters of Paradise with decent morality: "In the garden is no idle talk; there is a gushing fountain"
(Qur’an, 88:11-12) [1].
Throughout history, the Moors of the Nasrid dynasty and the Persians of the Sassanid empire unendingly
pursued to replicate Paradise in their development of the design of the garden palaces by constructing elegant

63
Zainab Abdul Latiff, 2016/ Research Journal Of Fisheries And Hydrobiology
11(3), March, Pages: 62-68
water features, pools, and fountains in the mission of imitating Qur’anic Paradise on earth [12]. The majority of
the elements in the gardens are designed to surround the characteristics of water and fountains which are finely
entwined into the design of the stunning parks, thus merging water and the magnificence of the natural
environment which would fill the soul with faith, happiness and bliss. Therefore, this study acknowledges and
apprehends the distinguished characteristics of water mentioned in the Qur’an and Hadiths as water is the
indispensable element in symbolizing traditional Islamic gardens.
Literature Review:
2.1 Description of water from the Qur’an and Hadiths:
Allah has shown hints of Paradise in the Qur’an although the reality of it remains as something no one
would be able to imagine until eventually they enter it [18, 19]. The word water’ has been mentioned 32 times in
the Qur’an. However, in order to describe the Paradise of Allah, the word ‘river’ has been used. ‘River’ is the
most recurrent word in the Quran describing how a Paradise of Allah would look like. Firstly, He has
characterized the ‘river’ as ‘flowing’ through His verses of ‘gardens underneath which rivers flow’ (Qur’an,
2:25, 3:15, 3:136, 3:195, 3:198, 4:13, 4:57, 4:122, 5:12, 5:85, 5:119, 9:72, 9:89, 9:100, 10:9, 13:35, 14:23,
16:31, 18:31, 22:14, 22:23, 25:10, 29:58, 47:12, 48:5, 48:17, 56:18, 57:12, 58:22, 61:12, 64:9, 65:11, 66:8,
85:11 and 98:8) (1). Ibn Kathir has translated the word ‘flow’ as
1. rivers run throughout Paradise (p 730)
2. carrying all kinds of drinks (p 872)
3. flows to wherever the inhabitants desire and wish for the water to flow and gush forth for them. (p
1073, 3866, 1158 and 2532)
4. flows underneath trees and rooms in Paradise (p 135)
5. springing from beneath hills or mountains of musk (p 135)
Secondly, He the Almighty describes ‘river’ as having delicious taste (Qur’an, 37:46) [1], crystal white in
color (Qur’an, 37:46) [1], incorruptible (Qur’an, 47:15) (1) and gushing forth (Qur’an, 7:91) (1). Besides river,
Allah also mentions two forms of water features in Paradise which are:
1. fountains (Qur’an, 76:6) [1] that exist in abundance and are clear in appearance (Qur’an, 37:45) [1]
2. springs (Qur’an, 77:41) [1] that exist in abundance (Qur’an, 55:66), flow constantly (Qur’an, 55:50)
(1), provide drinks of different taste namely Kafoor (Qur’an, 76:5) [2], Tasneem (Qur’an, 83:27) [2] and
Salsabil (Qur’an, 76:18) [2].
Meanwhile, from the perspective of hadiths, rivers mainly refer to the river of the Prophet, Al-Kauthar.
Therefore, the characters of rivers in Paradise are mainly referred to the characters of Al-Kauthar. The river of al
Kauthar does not run in valleys, their banks are made of domes of hollow pearls (Ibn Kathir, 744AH, p.167) and
it originates from the Paradise Al-Firdaus (Ibn Kathir, 744AH, p.866). Overall, Al Asgalani has detailed out the
characteristics of the rivers of Paradise as follows:
1. there are also springs and water streams that run through it (p. 2480) [2]
2. the taste and smell of the water are unchanged (p. 2532) [2]
3. there are wells of fresh, sweet and palatable water (p. 3571) [2]
When combining the descriptions of water from both perspectives, it can be concluded that water in
Paradise originates from the Paradise namely Al Firdaus. The main attribute of the water is that it is never
stagnant; be it the river itself or any other water features mentioned. It flows but not through the valleys, in all of
the garden areas, spaces and corners to wherever the inhabitants desire and wish for the water to flow and gush
forth for them. It flows underneath trees and rooms, springs from beneath hills or mountains of musk and their
banks are made of domes of hollow pearls that carry all kinds of drinks. There are also springs and water
streams that run through it and the taste and smell of the water are unchanged.
There are three water features mentioned which are wells of fresh, sweet and palatable water and lavish
fountains and springs that are clear in appearance. The springs provide drinks of different taste namely Kafoor,
Tasneem and Salsabil.
Symbolism of water in traditional Islamic gardens and its design:
Water is rich in symbolism [8]. The presence of water in any part of the world would trigger the tranquility
and serenity from the inner part of the human heart. It is the essential source of movement in the Islamic garden
which is determined by gravity. Therefore, in order to avoid stagnation, it must move continually. Water in
motion is tireless and ever-changing, and it brings constant life and interest to the environment [17]. In the
Islamic garden, it is exuberant, turbulent and gushing, with much visual turmoil, yet it can also be captive and
contained, soothing, and quietly gleaming in the sunlight [6].
Channels of clay, stone or marble distributed the water within the garden to the flower beds. On flat terrain,
the water courses divided the garden into four by radiating from a central pool. Apart from earthly symbolism, it
also symbolizes conservation since emphasis is given to the economical use of water besides aesthetic purpose
[10].

64
Zainab Abdul Latiff, 2016/ Research Journal Of Fisheries And Hydrobiology
11(3), March, Pages: 62-68
Its fluidity and purity made it an image of the soul. So in the gardens water forms the symbolic center - the
basis of design. It divides the garden into formal sections, flow through narrow channels, implying as it did the
passage of time; as distinct from the sea, which suggested timelessness and the symbol of eternity. Its edge has
been made straight, runs in marble channels, fills baths and fishponds, flows over waterfalls, speeds down
chutes and sprays the air from fountains. It can also be still, when the flat surface of a pool is strewn with rose
petals, or when at night it bears candles set adrift on tiny rafts [13].
Also, water is frequently employed as an element of continuity throughout the length of a garden [20]. It
leads the eye to a mausoleum or other structure. A long, straight channel of water in the Islamic context possibly
symbolizes infinity. In design terms, it gives a sense of direction, paths and stepping stones by their function
also suggest direction. Within the garden, views are guided not only from the point of entry but in specific
directions following axes defined by water channels [3].
Water was also used creatively to symbolize tranquility and depth, coolness and moisture. To put this into
physical form, pools, tanks and channels were created. Sometimes, these pools contained fish or ducks and
encouraged the growth of plants. Tanks and channels contain fountains, originally introduced to clear insects
from the surface of the water, but soon found to delight the eyes and ears [4].
Water moves through the Islamic garden in many ways. It changes level over chutes and waterfalls, and
spurts into the air from fountains, sending up plumes or bubbling out in sprays and swirls, the droplets pattering
on the channels or pools at their base. This symbolizes beauty especially when the water falls in the form of
sheets or threads, the surface breaks and becomes aerated, filling the air with sound. When water flows through
a pavilion, it introduces a vicarious sense of movement to the static mass of the building itself. To ensure a flow
of water in the absence of natural slope, an artificial gradient may be created. And as a major element of the
Islamic garden, water is always given a well-defined shape [13].
Carved chutes can create rippling sound when they cascade over its steps, then flow swiftly through
channels of cut stone, tumbling into basins, and leaping from jets. It is the distinctive combination of such a
multitude of particular sounds that contributes to the Islamic garden experience [22]. Furthermore, the coolness
and moist from fountains, cascades, channels and brimming pools add extra elements for dazzling movement,
sound and light to the garden setting symbolizing diversity [11]. The sound of water falls can provide a constant
background of sound, concealing outside traffic noise, or when it calms, an impenetrable silence is created.
Evolution of Islamic water technology;
Qanats:
Qanats are one of the most important methods of dry-land irrigation during the pre-Islamic era. The
Achaemenid was the first to construct these tunnel-wells that consist of a series of wells linked up at a
considerable distance to accumulate underground water [15]. This system of water supply is widely used in the
deserts for several causes. Firstly, as opposed to other types of existing irrigation devices such as the
counterpoised sweep (shaduf), the Persian wheel (dulab), and the noria (na'urah), qanats do not run on any
power source besides relying on gravity alone in order that the flow remains. Secondly, water can be transported
for substantial distances in these underground conduits with very little evaporation and there being hardly any
avenue for pollution taking place. Finally, the water flow in qanats is so balanced to the available supply as
found in the aquifer, and, if properly maintained, these infiltration channels yield a dependable supply of water
for hundreds of years [7].
Qanats are “gently sloping tunnels dug nearly horizontally into an alluvial fan until the water table is
pierced. Once constructed, ground water filters into the channel, runs down its gentle slope, and emerges at the
surface as a stream” [7]. When excavating these tunnels, diggers must have air and tunnel spoil removed, so the
tunnels are connected to the surface with a series of vertical shafts spaced every 50 to 150 meters along its
course. The tops of these shafts are rimmed by piles of excavated dirt to form a "chain-of-wells" [7] on the
surface, a prominent feature of the arid landscapes of qanat-watered areas. Modern technology threatens to do
away with the qanat replacing it with deep wells which are felt to be more efficient, however due to the
interplay of social and economic patterns with this water supply system it would hamper the change that is
expected [7]. Figure 1 shows a typical qanat that was first constructed by the Persians for irrigations and
domestic water

65
Zainab Abdul Latiff, 2016/ Research Journal Of Fisheries And Hydrobiology
11(3), March, Pages: 62-68
Fig. 1: A typical qanat that was first constructed by the Persians for irrigations and domestic water [7]
Aqueduct:
The Pasargadae in Persia (550 BCE) was the earliest example of desert gardens that used aqueducts. Water
was brought from the river using rills or narrow channels and the water was fed through basins at 15-meter
intervals. Narrow channels were used to prevent too much evaporation. Meanwhile, the Arab people were the
first to explore the hydrological technology in the Mediterranean which had very limited rainfall and a number
of aquifers (16). Their innovations dramatically improved the quality of irrigation. Water was mainly stemmed
from the mountains or wadi or an artificial reservoir then led through an open or underground canal, aqueduct,
or clay pipes to tanks or cisterns. The Giza Palace in Palermo and the Generalife in Granada are the physical
evidence that use Aqueducts.
Norias:
The water wheels were invented by the Persians to raise water for irrigation. These water wheels are also
referred to as vertical water mills [14], water turbines [5, 9] or simply Norias (na'urah) [7]. Norias also called
undershot wheel are one of the most ancient. Norias are the most basic type of water wheels which from it, four
other types of water wheels evolved; the overshot wheel, the backshot wheel or pitchback wheel, the Norse
wheel or tub wheel and water mills [9].
The norias were used for bringing up ground water [14]. It was a form of undershot water wheel but it
activated no machinery (such as gears or milestones) beyond itself. It was a large vertically situated wheel,
sometimes as much as 50-80 feet (15-25 metres) in diameter, equipped with radial blades which rotated the
apparatus as they were impacted by the flowing water in which the lower portion of the wheel was immersed
[14]. Buckets or pots of wood, bamboo or pottery would be attached to the rim of the wheel. As the device
rotated, these tools would be filled with water at the bottom of the wheel; the water would be carried upwards in
the buckets and finally emptied near the top of the wheel into a thorough. The buckets would then return empty
to the bottom of the wheel wherein the process is repeated [14].
Norias are an excellent physical evidence of sophisticated engineering and craftsmanship, inherited from
the Byzantine era that depended on the strength of the river’s current to move the massive blades in an infinite
motion. It would be used mainly to raise water from rivers, and to generate mechanical power for mills. Water
wheels were spread out during the Middle Ages, and were widely used until the 19th century. Today, there are
still a number of norias existing such as Al-Mohammediyyah; the largest noria that supplied water to the Great
Mosque of Hama in Syria and an old noria of 12 meters that is still used for irrigation in China, in Jiangxi's
Nankang City [14]. Figure 2 shows the Norias of Hama in Syria and Fogure 3 visualizes a vertical water wheel
without machinery; powered by water striking its blades
Fig. 2: Norias of Hama in Syria

66
Zainab Abdul Latiff, 2016/ Research Journal Of Fisheries And Hydrobiology
11(3), March, Pages: 62-68
Fig. 3: The Noria; vertical water wheel without machinery; powered by water striking its blades [14]
2.4 A dynamic example of water architecture in the Islamic garden of Alhambra, Spain:
The Alhambra is a remarkable Moorish achievement. Its water architecture is a magnificent work of art and
the remarkable legacy left by its founder, Muhammad ibn Al-Ahmar or Muhammad V (1238-1273) of the
Nasrid dynasty [13]. Its attractive decoration of light, water and colors developed this palace into an awesome
delight for the minds. Initially, water was brought to the royal palaces and gardens from the River Darro through
a network of channels that depended upon snowmelt runoff from the Sabaka Hill and employed a complex
canalization system and aqueducts to the Alhambra. Muhammad V is apparently the initiator of this water
supply system.
2.4.1 Sophisticated design of pumps and hydraulics at the Patio of the Lions:
This garden, which is estimated to be around 700 years old, is the oldest historical garden in the Western
World. The Patio of the Lions or Fountain of the Lions (Patio de los Leones) built in the mid-1300s, is the most
perfect example of a Spanish-Muslim garden. The garden in question is estimated to be around 700 years old
and is the oldest historical garden [6]. Grabar [10] describes the use of water in the Alhambra’s fountains and
water courses as dynamic and relates its design, rightly to the long evolving tradition of ornamental and palatial
water usage in the Mediterranean and in Persia both in the pre-Islamic and Islamic periods. Its irrigation system
consists of a complicated design of pumps and hydraulics that were used to transport water.
It’s complicated water system makes ways for the water to flow out in the form of a shallow surface. The
central cylindrical unit of the fountain basin allows the water to flow in and flow out thus preventing it from
spilling the water of the fountain. The water spurts out from the fountains or rushes from the sides of small,
sunken bowls [3] and Grabar [10] that are located either inside the two halls on the north-south axis or under the
entrances projecting pavilions on the perpendicular axis. A subsystem of balance is established in these two
sides by the placement of two identical sunken fountains at the ends of the eastern and western entrances.
Then it flows to the central fountain in channels imprinted out in the stone path after gushing down the
steps of the hall’s entrances and forms small waterfalls, also carved in the steps to fall in the dodecagonal basin
at the base of the twelve lions. This arrangement displays the physical endurance of the axes in a form of
uninterrupted channels. In sum, the Patio of the Lions signifies the comprehensive technical concept as aspired
in the formation of the Alhambra, a fundamental idea rooted in human and beneficial experiences and developed
imaginatively for hundreds of years.
At the crossing of the two axes of the court is a fountain which discharges into a flat basin supported by
twelve conventionally but simply carved lions; thin streams of water spout in a somewhat undignified manner
from their mouths and run into a shallow surrounding channel. Very small additional fountains, which
commence in the surrounding rooms, bubble into low basins on the axes of the central fountain, to which they
are linked by narrow shallow runnels cut in the stone paving. The height of these fountains is related to that of
people sitting down low. How densely the courtyard was once planted must remain a matter for conjecture.
2.4.2 Natural cold breeze at the Patio de la Acequia:
The courtyard of the Patio de la Acequia was centred by a pool and fountains which were built in the 19th
century. This is the only place that has a still water feature as a symbol of reflection of Heaven, the adjacent

67
Zainab Abdul Latiff, 2016/ Research Journal Of Fisheries And Hydrobiology
11(3), March, Pages: 62-68
architecture and plants. Based on the principle that air would be cooler within an enclosed space provided that
water is around, the Moors designed the walls of the courtyard in such a way that wind is captured thus further
reducing aridity. The Moors had a diligent thought of light, wind and water and their implications on the
garden’s setting resulted in the design of a space that is adorable and blissful to human [16].
2.4.3 Flooding system in the Generalife, Alhambra:
The irrigation system of the Generalife relied on a flooding system. Water from the Sabaka Hill was
captured in cisterns to irrigate terraced orchards outside the Generalife courtyards. This uninterrupted water
supply enables a year-round color that was provided by the ever-lasting green and shady fruit trees namely
apricot, plum, pomegranate, hazelnut and lemon. Water runoff was also used to irrigate sweet-smelling plants
and herbs that were planted under the trees for their additional color and fragrance [16].
Methodology:
This paper uses the method of content analysis to identify the indispensable feature of water in the Holy
Qur’an and Sunnah in describing Paradise. Meanwhile, in order to further describe the indispensable feature of
water, a deep reference of Ibn Kathir’s compilation of tafsir by Al Asgalani and the writings of Said Nursi have
been carried out. A case study has also been carried out to show physical evidence of Islamic water technology
to irrigate plants and gardens that were explored and originated from the Persians.
Conclusion:
The Persians are the apprentices to have explored hydrological technology. They are the novices in the
construction of the qanats, aquifers and water wheels. Then the technology was brought by the Arabs across the
globe to North Africa, Spain, Cyprus, Central Asia, Western China and in some dry regions in Latin America.
Throughout most of the Islamic world, water remains scarce but in every garden it is unambiguously the focus
of consideration, an intense gratification and an absolute joy. The detailing of water in the Islamic garden
reflects the ever-present symbolism and overriding geometry of Islamic art. The Alhambra contains the
renowned fountain that embodies ornamental abundance and demonstrates the complication of the hydraulic
system. The complexity and dynamic pattern of the Alhambra are the result of the manipulation of water
designed by its builder with the sole intention of demonstrating God’s Glory. The characteristics of its water
feature are comparable to those described in the Qur’an and hadiths. Its water channels, fountains and greenery
reflect the verse ‘gardens underneath which rivers flow’ that has been repeated the most in the Holy Quran to
describe the Paradise. ACKNOWLEDGEMENT
The authors would like to thank the funding bodies of this research: Universiti Putra Malaysia under TRGS,
Ministry of Higher Education REFERENCES
1. Ali, A.Y., 2000. The Holy Qur'an: Original Arabic Text with English Translation & Commentary. Saba
Islamic Media.
2. Al-Asqalani, I.H., 2001. Bulughul Maram.
3. Barghebur, F., 1968. The Alhambra. A cycle of studies on the Eleventh Century in Moorish Spain, Berlin:
Walter de Gruyter and Co.
4. Clark, A.,2015. Backpacking Syria: the noria water wheels, Hama. Retrieved from http://www.off-the-
path.com/2012/06/backpacking-syria-the-noria-water-wheels-hama/ on 8th.
5. Council of the Alhambra and the Generalife. 2015. The Court of the Lions – fountain – water jet. Retrieved
from http://www.alhambra-patronato.es/index.php/The-Court-of-the-Lions-Fountain-Water-
Jet/164+M5d637b1e38d/0/.
6. Delgado, R., J.M. Martín-García, J. Calero, M. Casares-Porcel, J. Tito-Rojo and G. Delgado, 2007. The
historic man-made soils of the Generalife garden (La Alhambra, Granada, Spain). European journal of soil
science, 58(1): 215-228.
7. English, P.W., 1968. The origin and spread of qanats in the Old World. Proceedings of the American
Philosophical Society, pp: 170-181.
8. Evans, R.J., 2010. The Giant Norias of Hama – Magnificent Waterwheels of the Past. Retrieved from
http://www.kuriositas.com/2010/10/giant-norias-of-hama-magnificent.html on 8th September 2015.
9. Georgescu, S.C., A.M. Georgescu, R.M. Damian and J.L. Achard, 2007. Past and future of water turbines in
Romania. In Proceedings of the 5th International Water History Association Conference on Pasts and
Futures of Water, Tampere, Finland, 8p.(to appear).
10. Grabar, O., 1978. The Alhambra (London, 1978). Grabar100The Alhambra1978, 100.

68
Zainab Abdul Latiff, 2016/ Research Journal Of Fisheries And Hydrobiology
11(3), March, Pages: 62-68
11. Hobhouse, P., 2008. Water and gardens in Islamic desert culture. Retrieved from
http://www.sgiquarterly.org/feature2008Jly-9.html on 8th September 2015.
12. Lehrman, J.B., 1980. Earthly paradise: garden and courtyard in Islam. University of California Press.
13. Rabbat, N.O., 1985. The Palace of the Lions, Alhambra and the Role of Water in its Conception.
14. Reynolds, T.S., 2002. Stronger than a hundred men: a history of the vertical water wheel (No. 7). JHU
Press.
15. Wright, C., 2015. (n.d). The Muslim Gardens of Paradise. Retrieved from
http://www.cliffordawright.com/caw/food/entries/display.php/id/53/.
16. O’Hara, C.E., 2015. (n.d). Moorish to Modern. Retrieved from
http://www.pacifichorticulture.org/articles/moorish-to-modern-ancient-lessons-for-contemporary-
gardens/#sthash.mwIj3szP.dpuf. Chanter, B. and P. Swallow, 2007. Building Maintenance Management,
2nd edn. Oxford, UK: Blackwell Publishing.
17. Asif, N., N. Utaberta, M.A. Othuman Mydin and M.Y. Mohd Yunos, 2015. “REDEFINING ISLAMIC
GARDEN: COMPARATIVE ANALYSIS OF APPROACHES, IDEAS AND DESIGN FRAMEWORK,”
J. Teknol., 75: 9.
18. Tajuddin, M., M. Rasdi and N. Utaberta, 2010. “The Design of Mosques as Community Development
Centers from the Perspective of the Sunna and Wright’s Organic Architecture,” J. Islam. Archit., 1: 1.
19. Ali, N. Utaberta, M. Surat and M. Qays Oleiwi, 2015. “Green Architecture and Islamic Architecture: The
Islamic Arabic City and the Traditional Islamic House,” Appl. Mech. Mater., 747: 24-27.
20. Ismail, N.A., N. Utaberta, M. Yazid, M. Yunos and S. Ismail, 2015. “Malaysia Going Greens: A Study on
Community Commitment towards a Greener Urban Living Environment,” Adv. Environ. Biol., 9(95): 498-
503.
21. Ismail, N.A., N. Utaberta, M. Yazid, M. Yunos, S. Ismail and N. Ismail, 2015.“Environmental Awareness
through Garden Festival in Malaysia: A Public Perspective,” Adv. Environ. Biol., 9(5): 514-517.
22. Yazid, M., M. Yunos, N. Kalsum, M. Isa, N. Utaberta, N.A. Ismail and S. Ismail, 2015. “The Issues of
Public Participation in Garden Design Process: An Analytical Discourse,” Adv. Environ. Biol., 9(95): 404-
409.