Introduction: As human civilization advances and technology progresses, natural resources face increasing degradation, thereby gaining greater importance. The discourse on the necessity of preserving natural resources is nearly universally accepted, though many fail to act upon it in practice. Hujjat al-Islam wal-Muslimin Dr. Mohsen Alviri, who holds a PhD in the History and Civilization of Muslim Nations from the University of Tehran, in an exclusive interview with Contemporary Jurisprudence, seeks to elucidate the conduct (sira) of the Infallible Imams (AS) regarding environmental preservation. He outlines foundational principles without which the Imams’ approach to natural resources cannot be fully understood. The full text of the interview follows:

Contemporary Jurisprudence: Are there instances in the practical conduct of the Infallible Imams (AS) that relate to the necessity of preserving natural resources?

Alviri: When we emphasize practical conduct, if this focus implies excluding the Imams’ teachings, statements, hadiths, and narrations, such an approach seems indefensible. Instead, in a broader perspective, when discussing the sira (conduct), we should be able to draw upon their statements and refer to them as evidence of their conduct. With this clarification, the Imams’ narrations can be divided into two types: descriptive (khabari) and prescriptive (insha’i). Descriptive narrations include statements where, for example, the Imams (AS) highlight the importance of agriculture. Prescriptive narrations, on the other hand, consist of recommendations to their followers, Muslims, or believers to undertake certain actions or refrain from others.

Thus, both descriptive and prescriptive narrations from the Imams (AS) can help us understand their sira. It should be noted that when the Imams (AS) expressed something, they themselves adhered to it. However, there are cases where we know the Imams did not act upon certain statements, such as those concerning the punishment for a wrongful act, where contextual evidence indicates they did not apply it. For instance, in their recommendations regarding agriculture, we should not focus solely on the chain of narration (sanad) but rather on their practical conduct as derived from their behavior, which we can understand as part of their sira, even in the absence of narrations.

With this premise, the answer to the question is affirmative. There are notable instances in the practical conduct of the Imams (AS) related to the preservation of natural resources. One category involves descriptive narrations, such as those about deriving pleasure from nature, where it is stated that observing nature alleviates sorrow. Imam Ali (AS) in Nahj al-Balagha, Wisdom 400, states: “Looking at greenery brings relief” (Wisdom 400). This statement implies that Imam Ali (AS) himself derived pleasure from nature, as there is no evidence excluding him from enjoying the natural world.

Another narration from Imam Sadiq (AS) states: “Life is not pleasant without three things: pure air, abundant fresh water, and fertile land” (Tuhaf al-Uqul, p. 320). Some narrations reflect enjoyment of nature and the environment, while others encourage agriculture and horticulture, emphasizing their desirability. Numerous narrations exist in this regard. It is reported from Imam Ali (AS): “He worked with his hands and strove in the way of God, taking his share of the spoils. He was seen with a caravan of camels carrying date palm seeds, and when asked, ‘What are these, O Abu al-Hasan?’ he replied, ‘Palm trees, God willing,’ and he planted them without leaving a single one behind” (Mustadrak al-Wasa’il wa Mustanbat al-Masa’il, Vol. 13, p. 459).

These narrations indicate that Imam Ali (AS) carried and planted palm trees. Another hadith from the Prophet Muhammad (PBUH) states: “No Muslim plants a crop or a tree from which a bird, human, or animal eats, except that it is counted as charity for him” (Mustadrak al-Wasa’il). This statement reflects the enduring charitable impact of such actions. Both categories of narrations demonstrate a clear emphasis on environmental preservation. The first four chapters of Mustadrak al-Wasa’il contain narrations to this effect, including chapters on the desirability of planting, purchasing land, agriculture, plowing for crops, and recommended supplications during plowing, planting, and sowing. Collectively, these narrations underscore the importance of preserving the environment.

Contemporary Jurisprudence: Can the Imams’ limited focus on the necessity of preserving natural resources be attributed to the absence of a natural resource crisis during their time?

Alviri: If an issue, such as a crisis, was prominent during the time of the Imams (AS), their approach would naturally correspond to that crisis. However, if an issue existed but was not at the level of a crisis, their attention to it would be proportionate to its non-critical status. While environmental and natural resource issues were not considered crises during the time of the Ahl al-Bayt (AS), they were still addressed. Given that natural resources are fundamental to human life, optimal living, societal progress, development, and civilization, it was not necessary for a crisis to exist for the Imams (AS) to pay serious attention to them. Their engagement with this matter was significant, even if they did not frame it as a crisis.

Several points are worth noting here:

Before elaborating, it is essential to understand that grasping the sira of the Imams (AS) is not possible without comprehending the religious foundations. We must derive clear principles from the Quran and narrations to understand our primary approach to natural resources and base our judgments on the Imams’ actions within this framework, rather than first creating a framework and then interpreting their path accordingly. With this in mind, I offer the following points:

The first point is the symbolic and sign-like nature of the natural world. In Islamic culture, nature and its resources are considered signs (ayat) with a symbolic dimension. They are not merely objects in themselves but carry a message that must be understood and deciphered to reveal its core meaning, akin to road signs, which are valued not for themselves but for the information they convey. Numerous verses support this, such as verse 164 of Surah Al-Baqarah: “Indeed, in the creation of the heavens and the earth, the alternation of night and day, the ships that sail through the sea with what benefits people, the rain that Allah sends down from the sky, reviving the earth after its death, dispersing all kinds of creatures therein, the changing of the winds, and the clouds controlled between the sky and the earth are signs for those who understand.” These are natural signs for those endowed with intellect.

The second point is the significance and status of the earth. In Islamic culture, the earth holds a special place, which, from the perspective of natural resources, is understood through our view of the earth. The word “earth” appears 461 times in the Quran, as in verse 61 of Surah Hud: “And to Thamud [We sent] their brother Salih. He said, ‘O my people, worship Allah; you have no deity other than Him. He brought you forth from the earth and settled you in it, so seek His forgiveness and repent to Him.’” Most exegetes interpret this as a divine call to cultivate and make the earth prosperous. The Prophet (PBUH) also emphasized care for the earth, referring to it as a “mother.” The late Majlisi in Bihar al-Anwar quotes the Prophet (PBUH): “Take care of the earth, for it is your mother, and no one does good or evil on it except that it reports it” (Bihar al-Anwar, Vol. 7, p. 97). Similarly, Imam Ali (AS) advised Malik al-Ashtar: “Pay more attention to the cultivation of the land than to collecting taxes, for taxes cannot be obtained without cultivation” (Nahj al-Balagha).

The third point highlighting the importance of natural resources is the religious rulings concerning them. The etiquette of Islamic prayer, such as ritual purity and prostrating on earth (e.g., a clay tablet), relates to natural resources. In the rulings of Hajj, one of the prohibitions during ihram is uprooting grass from the ground. These points are essential for understanding the Ahl al-Bayt’s approach to natural resources.

Contemporary Jurisprudence: Given the specific geographical conditions of the Imams’ lives, such as arid environments, low population, and lack of fossil fuel use, can their affirmative and silent conduct be applied to contemporary humans living in entirely different geographical contexts?

Alviri: If we take the affirmative and silent conduct of the Ahl al-Bayt (AS) in their specific geographical conditions as a basis for contemporary humans living in vastly different circumstances, the answer is affirmative. However, it must be noted that the Imams’ interaction with natural resources was grounded in principles that are not limited to a specific time or place but are inherently human and thus applicable across all eras and contexts.

Another point is that this is not limited to affirmative or silent conduct. The Imams (AS) went beyond mere approval or tacit endorsement, explicitly demonstrating behaviors and making clear statements on the matter. Their desired conduct is reflected in their recommendations, which repeatedly emphasize the preservation of natural resources.

Furthermore, when we consider contemporary humans, we see they face environmental problems and crises and seek solutions. We look to the sira of the Imams (AS) to draw inspiration from their way of life. However, a key aspect of their sira is that their approach was not reactive or aimed at resolving crises after they arose. Instead, their conduct was proactive and preventive. This sira is neither silent nor confined to a specific time but is an active, non-passive, preventive approach that transcends mere affirmative or silent conduct, encompassing explicit behaviors and statements.

Contemporary Jurisprudence: How do you evaluate the Imams’ conduct toward governance compared to other contemporary scholarly figures regarding the preservation of natural resources?

Alviri: I do not have specific insights on this matter, and it requires further study and examination. However, there is a statement from Imam Ali (AS) that God loves to see the effects of His blessings on His servants. Since natural resources are divine blessings, this statement underscores the necessity of preserving and optimally utilizing them. From this perspective, it seems necessary to revisit the narrations for further analysis.