The Symbolism of the Islamic Garden

Islamic gardens act as symbolic representation of the archetypal eternal heavenly garden, an attempt to provide a small peak into what could potentially wait for a person in the afterlife. Repetition of geometric shapes in Islamic gardens help to emphasize the link between the physical world and thereafter. Circular fountains represent Jannah, the Islamic representation of heaven, as the circle is symbolic of heaven. The square is always utilized as a symbol of the Earth, with circular fountains often found within square indentations to act as a metaphor for heaven and Earth meeting. The term “Jannat-al-Firdaws” which means “Garden of Paradise” in Arabic, is mentioned many times throughout the Quran, with Chapter 55 of Surat al-Rahman (pronounced “suu-rat al rack-man”), which means the “all merciful” in Arabic, holding the best and most descriptive accounts of what this garden truly would look like if experienced. Water plays a crucial role in these accounts, with multiple layers of symbolism for life present which is why water is the most important element within an Islamic garden as it is symbolic of the soul. Rain was and continues to be viewed as a merciful gift from heaven within Islamic culture as Islam stems from one of the hottest regions in the world. Water is essential to Islam and an Islamic paradise garden cannot exist without the incorporation of water to some degree. Islamic gardens are separated into 4 specific quadrants because of the “chahar bagh” (pronounced “cha-harr bahh”) which means “4 gardens” in the Persian language of Farsi, directly related to the 4 rivers of paradise, including a river of milk, honey, wine, and water, an order and harmony which underlies everything within an Islamic garden

The Discovery of the Route Which Allowed Explorers to First Climb Mount Everest

British born George Mallory, the person tasked with heading the team who first set out to climb Mount Everest in 1921, overlooked what is now used as the doorway to Mount Everest, the entry point of East Rongbuk Glacier. When Mallory first viewed this entry point, a narrow cliff within the mountainside wall, he dismissed it as too modest and small to warrant further investigation. Canadian Oliver Wheeler however was educated in the science of topography and geography from his father who surveyed the Canadian west coast Rocky Mountains and because of this, he did not view the dimensions of the cut to be as important as the pulse of water pouring out of that cut every afternoon. This enormous volume of expelled water signaled to Wheeler that a glacier had to be present at the head of the valley as it was the only possible explanation which fit. On July 30, 1921, Wheeler set out for the East Rongbuk Glacier and as he anticipated, he was able to make it up the ice field within 6 short days. As the East Rongbuk Glacier widened and curved around, it came directly to the base of the North Col, a sharp edged pass carved by glaciers in the ridge connecting Mount Everest and Changtse (pronounced “chang-see”). This opening became the key to unlocking Mount Everest and is still leveraged by climbers into the modern day. 6 days after setting out, on August 4, 1921, Wheeler sent a dak runner, which is essentially a Tibetan messenger, with a sketched map indicating his discovered exploit of the armor of Mount Everest for Mallory

Snow in Iran During the Summer


Iran experiences snow during the winter every couple of years and even during the summer on occasion due to the topography and geography of Iran which includes high altitude mountains. Iran is a mountainous state referred to as a “plateau”. Mount Damavand, the highest peak in Iran, is a primary example of Iran’s ability to produce snow. With an elevation of 18,403′ in height, Mount Damavand always has snow to some degree, even if relatively minute, with snow occurring even during the peak summer months of June, July, and August