Editing Paradise (section)

==Islam==
{{Main|Jannah}}
[[File:Mohammed visiting Paradise.jpg|thumb|15th century illustration of [[Muhammad|Mohammed]] (upper right) visiting Paradise while riding [[Buraq]], accompanied by the angel [[Gabriel]] (upper left)]]
In the [[Quran]], Heaven is denoted as ''Jannah'' (garden), with the highest level being called ''Firdaus'', i.e. Paradise. It is used instead of Heaven to describe the ultimate pleasurable place after death, accessible by those who pray, donate to charity, and believe in: [[God in Islam|Allah]], the [[Angels in Islam|angels]], his [[Islamic holy books|revealed books]], his [[Prophets and messengers in Islam|prophets and messengers]], the [[Judgement Day in Islam|Day of Judgement]] and divine decree ([[Qadr (doctrine)|Qadr]]), and follow God's will in their life. Heaven in Islam is used to describe skies in the literal sense and metaphorically to refer to the [[universe]]. In Islam, the bounties and beauty of Heaven are immense, so much so that they are beyond the abilities of mankind's worldly mind to comprehend.
There are eight doors of Jannah. These are eight grades of Jannah: 
* 1. Jannah al-Mawa
* 2. Dar al-Maqam
* 3. Dar al-Salam
* 4. Dar al-Khuld
* 5. Jannah al-Adn
* 6. Jannah al-Na'im
* 7. Jannah al-Kasif
* 8. Jannah al-Firdaus
Jannah al-Mawa is in the lowest, Jannah al-Adn is the middle and Jannah al-Firdaus is the highest.

Imam Bukhari has also recorded the tradition in which the Prophet said,

{{Blockquote|'When you ask from [[Allah]], ask Him for Al-Firdaus, for it is the middle of Paradise and it is the highest place and from it the [[rivers of Paradise]] flow.' (Bukhari, Ahmad, Baihaqi)}}

In this tradition, it is evident that Al-Firdaus is the highest place in Paradise, yet, it is stated that it is in the middle. While giving an explanation of this description of Al-Firdaus, the great scholar, Ibn Hibban states,

{{Blockquote|'Al-Firdaus being in the middle of Paradise means that with respect to the width and breadth of Paradise, Al-Firdaus is in the middle. And with respect to being 'the highest place in Paradise', it refers to it being on a height.'}}

This explanation is in agreement to the explanation which has been given by Abu Hurairah (r.a.) who said that

{{Blockquote|'Al Firdaus is a mountain in Paradise from which the rivers flow.' (Tafseer Al Qurtubi Vol. 12 pg. 100)}}

The Quran also gave a warning that not all Muslims or even the believers will assuredly be permitted to enter Jannah except those who had struggled in the name of God and tested from God's trials as faced by the messengers of God or ancient prophets:

<blockquote>''Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said,"When is the help of Allah ?" Unquestionably, the help of Allah is near.'' <br/>— [https://en.quranacademy.org/quran/2:214 Qur'an 2:214 (Al-Baqarah) (''Saheeh International'')]</blockquote>Other instances where paradise is mentioned in the Qur'an includes descriptions of springs, silk garments, embellished carpets and women with beautiful eyes.<ref name=":0">{{Cite book |last=Fairchild |first=Ruggles |title=Islamic Gardens and Landscapes |publisher=University of Pennsylvania Press |year=2008 |location=Pennsylvania |pages=89 |language=English}}</ref> These elements can also be seen as depicted within Islamic art and architecture. <blockquote>"''The semblance of Paradise (Jannah) promised the pious and devout (is that of a garden) with streams of water that will not go rank, and rivers of milk whose taste will not undergo a change, and rivers of wine delectable to drinkers, and streams of purified honey, and fruits of every kind in them, and forgiveness from their Lord."'' (47:15).<ref name=":0" /></blockquote>

=== References to Paradise (Jannah) in the Qur'an as reflected in Islamic art ===
The Qur'an contains multiple passages in which paradise, or 'Jannah', is referred to. The Holy Book contains 166 references to gardens, of which nineteen mention 'Jannah', connoting both images of paradise through gardens, water features, and fruit-bearing trees.<ref>{{Cite journal |last=Mehdi |first=Aqsa |date=2021 |title=A Comparative Study Between the Qur'an's Vision of Paradise and the Mughal Islamic Gardens of Lahore |url=http://www.adjournal.net/articles/93/931.pdf |journal=Online Journal of Art and Design |volume=9 |issue=3 |pages=7 |via=Adjournal}}</ref> Scholars are unable to confirm that certain artistic choices were solely intended to reflect the Qur'an's description of paradise, since there are not extensive historical records to reference to. However, many elements of Islamic art and architecture can certainly be interpreted as being intended to reflect paradise as described in the Qur'an, and there are particular historical records which support a number of case studies in this claim.

Historical evidence does support the claim that certain Islamic garden structures and mosaics, particularly those of Spanish, Persian and Indian origins, were intended to mirror a scene of paradise as described in the Qur'an.

=== Water features in Islamic gardens ===
'''The Alhambra, Court of the Lions, Grenada, Spain'''

The structural layout of the gardens of the Alhambra in Grenada, embodies the idea of water as a symbol of representing paradise within Islamic gardens. In particular, the Courtyard of the Lions, which follows the Quarter Garden, or the 'Chahar-Bagh' layout, typical to Islamic gardens, features a serene water fountain at its centre.<ref>{{Cite journal |last=Fang |first=Chenyu |date=2020 |title=Analysis on the Water-Making Art of Islamic Gardens |url=https://www.proquest.com/docview/2345535132 |journal=Journal of Landscape Research |volume=12 |issue=1 |pages=86 |id={{ProQuest|2345535132}} |via=ProQuest}}</ref> The fountain is carved with stone lions, with the water emerging from the mouths of these lions. The static nature of the locally sourced water features within the Courtyard of the Lions at the Alhambra, adds to the atmosphere of serenity and stillness which is typical of Islamic gardens that utilise water features, resembling the image of paradise as found in the Qur'an.<ref>{{Cite journal |last=Fang |first=Chenyu |date=2020 |title=Analysis on the Water-Making Art of Islamic Gardens |url=https://www.proquest.com/docview/2345535132 |journal=Journal of Landscape Research |volume=12 |issue=1 |pages=87 |id={{ProQuest|2345535132}} |via=ProQuest}}</ref>
[[File:Patio de los Leones. Alhambra de Granada. Spain..JPG|thumb|Central water fountain feature within the Courtyard of the Lions, [[Alhambra]], Grenada]]

=== Tomb Gardens as representing Paradise ===
There is not yet concrete evidence that Islamic gardens were solely intended to represent images of paradise. However, it can be deduced from certain inscriptions and intentions of structures, that creating an atmosphere of divinity and serenity were part of the artists' intentions.

Tombs became the metaphorical 'paradise on Earth' for Islamic architecture and gardens; they were a place of eternal peace were devout followers of God could rest.<ref>{{Cite book |last=Fairchild |first=Ruggles |title=Islamic Gardens and Landscapes |publisher=University of Pennsylvania Press |year=2008 |location=Pennsylvania |pages=103 |language=English}}</ref>

'''The Taj Mahal'''

Upon the exterior of the tomb mausoleum of the Taj Mahal, inscriptions of passages from the Qur'an adorn the exterior facades, encasing the iwans. These inscriptions rehearse passages of an eschatological nature, referencing the Day of Judgement and themes of paradise.<ref>{{Cite book |last=Fairchild |first=Ruggles |title=Islamic Gardens and Landscapes |publisher=University of Pennsylvania Press |year=2008 |location=Pennsylvania |pages=113 |language=English}}</ref> Similarly, the placement of the tomb structure within the waterscape garden environment heightens the conceptual relationship between tomb gardens and a place of paradise as discussed in the Qur'an.<ref>{{Cite book |last=Fairchild |first=Ruggles |title=Islamic Gardens and Landscapes |publisher=University of Pennsylvania Press |year=2008 |location=Pennsylvania |pages=115 |language=English}}</ref> Similarly, the white marble used for the construction of the tomb mausoleum, furthers the relationship between the purity and divinity of the tomb, elevating the status of the tomb to that of paradise. 
[[File:Taj Mahal, Agra, India edit2.jpg|thumb|Tomb mausoleum at the [[Taj Mahal]]]]

=== Mosaic representations of paradise within Islamic Architecture ===
Preserved historical writings from an interview with the artisan of the Prophet's Mosque at Medina between 705 and 715, revealed how the mosaic depictions of gardens within this mosque were in fact created ''"according to the picture of the Tree of Paradise and its palaces"''.<ref>{{Cite book |last=Fairchild |first=Ruggles |title=Islamic Gardens and Landscapes |publisher=University of Pennsylvania Press |year=2008 |location=Pennsylvania |pages=95 |language=English}}</ref> Structures that are similarly adorned with naturalistic mosaics, and were created during the same period as the Prophet's Mosque at Medina, can be said to have had the same intended effect.

'''The mosaic of the Dome of the Rock, Jerusalem'''

Constructed between 690 and 692, the Dome of the Rock at Jerusalem features a large-scale mosaic on the interior of the domed structure. It is likely that this richly embellished and detailed mosaic was intended to replicate an image of paradise, featuring fruit-bearing trees, vegetal motifs and flowing rivers. Accompanied by a calligraphic frieze, the mosaic depicts symmetrical and vegetal vine scrolls, surrounded by trees of blue, green and turquoise mosaics. Jewel-like embellishments as well as gold pigment complete the mosaic. Not only did mosaics of this kind seek to reflect paradise as described in the Qur'an, but they were also thought to represent and proclaim Muslim victories.<ref>{{Cite journal |last=Kaptan |first=Kubilay |date=2013 |title=Early Islamic Architecture and Structural Configurations |url=https://tarjomefa.com/wp-content/uploads/2017/03/6356-English-TarjomeFa.pdf |journal=International Journal of Architecture and Urban Development |volume=3 |issue=2 |pages=7–8 }}</ref>

'''The mosaic of The Great Mosque of Damascus, Syria'''

In a similar instance, the mosaic within the Great Mosque of Damascus, constructed within a similar timeframe to the Dome of the Rock, features the most noticeable elements of a paradisiacal garden as described in the Qur'an. Therefore, it would not be unreasonable to suggest that the mosaic on the exterior facade of the Great Mosque of Damascus, was similarly intended to replicate an image of paradise in the viewer's mind.