<![CDATA[The climate crisis has evolved into an ecological and social emergency that can no longer be understood merely as a technical environmental issue, as it is closely linked to ecosystem degradation, the unequal distribution of impacts, and failures of governance in curbing exploitation. In this context, the need for a normative framework capable of addressing the crisis in a more systemic manner has become increasingly urgent, including within the framework of Islamic law. In the existing literature, Islam and the environment are generally discussed through three major streams: Islamic environmental ethics, institutional practices such as fiqh al-bi’ah and ecological education, and the discourse on maqāṣid and sustainability. However, most studies remain limited to ethical justification, sectoral approaches, or normative formulations that have yet to articulate a clear path of legal derivation from Qur’anic environmental ethics to a more operational ecological jurisprudence. This article aims to interpret Qur’anic environmental ethics through a maqāṣidī lens, identify the limitations of existing approaches to environmental fiqh, and reconstruct an Islamic ecological jurisprudence that is more responsive to the climate crisis. To achieve these aims, this study adopts a qualitative normative-doctrinal approach grounded in library-based research, employing textual-thematic analysis, critical doctrinal analysis, and maqāṣid-based legal reconstruction. The findings show that Qur’anic ecological ethics are structured around five principal axes: tawḥīd, khalīfah, mīzān, the prohibition of fasād, and the restraint of isrāf. The study also finds that contemporary environmental fiqh remains moralistic and sectoral, is insufficiently sensitive to cumulative damage, and is not yet sufficiently operational in formulating collective responsibility. Based on these findings, the article offers a maqāṣidī reconstruction that places the protection of ecological conditions as a material prerequisite for ḥifẓ al-nafs, ḥifẓ al-nasl, and ḥifẓ al-māl. It concludes that Islamic law can be developed from environmental ethics into a more structured, multi-level ecological jurisprudence relevant to contemporary environmental governance. Further research should move into empirical and socio-legal inquiry to examine how this model is articulated in fatwas, regulations, policies, and institutional practices.]]>
