Abstract: This paper examines Sayed Hossein Nasr’s views on environmental sustainability through the framework of Maqasid-E-Shari’ah (the higher objectives of Islamic law), focusing on how these principles can address modern environmental issues. Nasr provides a comprehensive approach, linking environmental preservation to the key objectives of safeguarding religion (Din), life (Nafs), intellect (Aql), lineage (Nasl), and property (Ma’al). He emphasizes that protecting the environment is not just an ethical obligation but a religious duty grounded in Islamic teachings. By framing environmental degradation, pollution, and resource depletion as forms of “corruption on earth” (fasad fil-ardh), an act prohibited by Allah (SWT), this study highlights the crucial role of Maqasid-E-Shari’ah in encouraging sustainable environmental practices. Despite the relevance of this subject, it has received limited attention in academic discourse. The research adopts a qualitative approach, employing textual analysis of Nasr’s works alongside an examination of Islamic legal principles to suggest a realignment of environmental ethics. The study aims to broaden the understanding of environmental responsibility from an Islamic perspective, offering new insights into sustainable development.

Introduction:

Environmental concerns are one of the fascinating topics that Muslim intellectuals and scholars are interested in. Locally and globally, several conferences, seminars, and meetings are held. Its goal is to figure out how to keep the environment clean and healthy. In the 17th century, science reached its pinnacle in the contemporary world. Modern science’s achievement in discovering and manipulating the natural world (particularly through developed technology) has posed severe challenges to religious beliefs and conventional cultural systems. Science and technology advancements have both beneficial and harmful effects on human existence and the environment because humans interact with their surroundings, nature has a significant impact on human survival with their environment.

A contemporary mujtahid from the second millennium, Seyyed Hossein Nasr made important contributions to the environment, science, thought, dawah, education, and other fields. He works tirelessly to disseminate the teachings of Islam. He spends a lot of time considering the environment because he is a scholar who is worried about the future. In his book Man and Nature: The Spiritual Crisis of Modern Man, he emphasis the significance of environmental preservation based on maqasid al shariah (objectives or goals of Islamic law) really has a strong relationship with environmental concerns, and implies that Islam plays a pivotal role in environmental preservation. Here is where it is optimal to begin learning more in order to develop environmental conservation ideologies based on religious notions drawn from the Quran and Hadith. In this paper, the researcher hopes to formulate the current issues:

1. How does Nasr construe the idea of maqasid al shariah (objectives or goals of Islamic law) in terms of protecting the environment?
2. What connection does this have to current initiatives to address the environmental crisis? The six sections of this study include the introduction, analytical framework, literature review, research methodologies, discussion, and conclusions.

Environmental Conservation in Maqasid-E-Shari‘ah :

Environmental conservation is a practice that paves the way for protecting the environment and natural resources on the individual, organizational, as well as governmental levels. Various core environmental issues are taking a heavy toll on human lives. Ranging from overpopulation, hydrological issues, ozone depletion, and global warming to deforestation, desertification and pollution, all these issues pose a severe threat to the existence of humankind. Unless environmental conservation is becoming an effective mass movement, it is futile to expect positive growth especially in the age of digital media which holds the potential to bring a revolution to save our planet from destruction.

Importance of Environmental Conservation:

Caring for environmental protection has become increasingly vital in contemporary times. The responsibility to safeguard the natural environment from further deterioration is clarified by the following considerations:

• To lessen pollution of the air, water, and land.
• To aid in protecting natural resources for upcoming generations.
• To make sure biodiversity is protected.
• To put sustainable development into practise.
• To reestablish ecological harmony.
• To protect our planet from the negative effects of global warming.

“A true environmentalist is a man who understands that the world is a resource that his children, not his fathers, are accountable for caring it.”

Islamic Perspective on Environmental Conservation:

Environmental conservation is an important aspect of Islam. Being stewards of the Earth, it is the responsibility of Muslims to care for the environment in a proactive manner. There is a definite purpose behind the creation of different species, be it plants or animals. Muslims are encouraged to reflect on the relationship between living organisms and their environment and to maintain the ecological balance created by Almighty Allah. Conservation of the environment is essential to Islamic beliefs and mankind has the responsibility to ensure safe custody of the environment. The Islamic perspective on environmental protection reflects a positive image about Islam and how it embraces every single matter the humans face on earth. The Islamic attitude towards environment and natural resource conservation is not only based on prohibition of over-exploitation but also on sustainable development.

Allah (S.W.T) Says in The Holy Qur’an says:

وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَـٰٓئِفَ ٱلْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍۢ دَرَجَـٰتٍۢ لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌۭ رَّحِيمٌۢ

“It is He who has appointed you viceroys in the earth that He may try you in what He has given you.”

يَـٰبَنِىٓ ءَادَمَ خُذُوا۟ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍۢ وَكُلُوا۟ وَٱشْرَبُوا۟ وَلَا تُسْرِفُوٓا۟ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ

“O children of Adam! …eat and drink: but waste not by excess, for Allah loves not the wasters.”

Prophet Muhammad (SAW) encouraged the planting of trees and the cultivation of agriculture which are considered as good acts. This is illustrated in the following traditions: Narrated by Anas bin Malik (RA) that Allah’s Messenger (SAW) said:

“There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.”‏

(Sahih al-Bukhari: 2320).

Islam is against the cutting or destruction of plants and trees unnecessarily as is evident in the following Hadith (Tradition of Prophet Muhammad):

روى عبد الله بن حبشي

”قال النبي صلى الله عليه وسلم: إذا قطع أحد شجرة اللوت فأدخله الله تعالى إلى جهنم “

Abdullah ibn Habshi reported that Prophet Muhammad (SAW) said: “He who cuts a lote-tree [without justification], Allah will send him to Hellfire.” (Sunan Abu Dawud : 5239).

The Lote tree grows in the desert and is very much needed in an area which has scarce vegetation. The devastation caused by deforestation in many countries causes soil erosion and kills many of the biodiversity of the earth.

The approach of Islam towards the use of natural resources was brilliantly put forward by the Fourth Caliph Hazrat Ali ibn Abi-Talib (RA) who said “Partake of it gladly so long as you are the benefactor, not a despoiler; a cultivator, not a destroyer. All human beings as well as animals and wildlife enjoy the right to share Earth’s resources. Man’s abuse of any resource is prohibited as the juristic principle says ‘What leads to the prohibited is itself prohibited”.

When Abu Musa (RA) was sent to Al-Basrah as the new governor, he addressed the people saying: “I was sent to you by ‘Umar ibn Al-Khattab (RA) in order to teach you the Book of your Lord [i.e. the Qur’an], the Sunnah [of your Prophet], and to clean your streets.” Abu Hurairah reported that the Messenger of Allah (Peace Be Upon Him) forbade that a person relieve himself in a water source or on a path or in a place of shade or in the burrow of a leaving creature. These values highlight Islam’s stress on avoiding pollution of critical resources and importance of cleanliness.

Spreading Environmental Awareness:

We may boost environmental awareness across both our personal and professional networks in a myriad of areas. Facebook, Twitter, Google+, and other social media platforms have become more and more popular among the younger generations, making it simpler and more appealing to spread environmental awareness. Start your own campaign at your school, institution, or place of employment to encourage the planting of trees. Coworkers, professors, and students may be persuaded to contribute a small sum of money to the plantation effort. Additionally to being aesthetically pleasing and decorative, having plants around your house, place of business, or school can improve the indoor air quality and keep you healthy.

According to Hazrat Jabir (RA) reported that Prophet Muhammad [S.A.W] said: “No Muslim, who plants a shoot, except that whatever is eaten or stolen from it, or anyone obtains the least thing from it, is considered [like paying] alms giving on his behalf until the Day of Judgement.” (Muslim)

Maqasid-E-Shari‘ah:

The Shari‘ah came to establish the interests of the servants in the world and the hereafter, or in the immediate and the future. And that the purpose of Shari’ah is to preserve their religion, themselves, their offspring, their minds, and their wealth, these are called the five essentials. The interests that human life does not exist without. And below them in the rank are the needs: which are the interests that a person can live without, but his life will be in hardship, embarrassment, distress. And below them is the rank of embellishments: which is what it expresses in the language of our time, the luxuries by which life beautifies and sweetens. There is no doubt that protecting the environment, preserving it, repairing it, and caring for it are included in all of the five necessities, if we contemplate the matter in depth and management.

Meaning:

The term “Maqasid-E-Shari‘ah” has both a literal meaning and a technical meaning in Islamic jurisprudence.

1. Literal Meaning:

• Maqasid: This Arabic term translates to “objectives” or “goals.”
• Al-Shariah: Refers to Islamic law or the legal system derived from the Qur’an, Hadith, and other sources.
• Therefore, the literal meaning of “Maqasid-E-Shari‘ah” is “the objectives or goals of Islamic law.”

2. Technical Meaning:

• In the technical sense, Maqasid-E-Shari‘ah refers to the higher objectives and purposes of Islamic law. It encompasses the universal principles that underlie specific rulings and legal injunctions in Islam.
• These objectives include preserving and promoting fundamental values such as life, religion, intellect, property, and family. The pursuit of justice, equity, and social welfare is also a fundamental aspect of Maqasid-E-Shari‘ah.
• Maqasid-E-Shari‘ah provides a framework for Islamic scholars and jurists to interpret and apply Islamic teachings in a way that upholds these objectives. It allows for flexibility and adaptability in Islamic law to address the changing needs of society while remaining true to the core principles of Islam.

3. Definitions:

Different Islamic scholars have offered varying interpretations and definitions of Maqasid-E-Shari‘ah, emphasizing its importance in understanding the higher objectives of Islamic law. While their specific wordings may differ, the essence remains consistent: Maqasid-E-Shari‘ah represents the broader goals and intentions behind Islamic teachings. Scholars such as Al-Ghazali, Al-Shatibi, Ibn Ashur, and Al-Qaradawi have extensively discussed and elaborated on these objectives, emphasizing justice, preservation of essential values, and the betterment of society as fundamental elements. Each scholar's perspective contributes to the rich tapestry of understanding Maqasid-E-Shari‘ah in Islamic jurisprudence.

• Al-Ghazali, the influential Islamic philosopher and theologian, emphasized the concept of Maqasid-E-Shari‘ah in his works. Although he did not provide a concise definition, his writings emphasized the overarching goal of Shari‘ah, which is to promote human welfare, justice, and social harmony. Al-Ghazali stressed the importance of understanding the underlying purposes of Islamic law to ensure that legal rulings and practices align with the core values of Islam, such as justice, compassion, and ethical conduct. His works contributed significantly to the development of Maqasid-E-Shari‘ah as a central concept in Islamic jurisprudence.
• Imam Al-Shatibi, an influential Islamic scholar, defined Maqasid-E-Shari‘ah as the higher objectives and goals of Islamic law. He emphasized the preservation of five essential values: religion, life, intellect, lineage, and property. According to Al-Shatibi, these objectives are crucial for the well-being and preservation of society. His work laid the foundation for the systematic study of Maqasid-E-Shari‘ah, highlighting the significance of these objectives in guiding the application of Islamic teachings and ensuring justice, equity, and social welfare within the framework of Islamic law.
• Ibn Ashur, a renowned Tunisian Islamic scholar, defined Maqasid-E-Shari‘ah as the higher objectives of Islamic law. He emphasized the importance of understanding the underlying principles and purposes of Shari‘ah to ensure its proper application. According to Ibn Ashur, these objectives include the preservation of religion, life, intellect, lineage, and property. He believed that Islamic jurisprudence should serve the well-being of humanity and contribute to the development of a just and ethical society. Ibn Ashur’s works significantly contributed to the modern understanding and application of Maqasid-E-Shari‘ah, emphasizing its relevance in contemporary contexts.
• Sheikh Yusuf Al-Qaradawi, a prominent contemporary Islamic scholar, defines Maqasid-E-Shari‘ah as the universal objectives and principles of Islamic law. He emphasizes that these objectives aim to promote justice, mercy, equality, and human welfare. Al-Qaradawi stresses the importance of understanding the context and adapting Islamic teachings to contemporary challenges, while upholding the core values of Islam. According to him, Maqasid-E-Shari‘ah provides a framework for reconciling tradition and modernity, ensuring that Islamic principles are applied in a way that fosters societal well-being and moral integrity. His perspective underscores the relevance of Maqasid-E-Shari‘ah in addressing complex issues facing Muslims in the modern world.

Maqasid-E-Shari‘ah can be defined as the study of the higher objectives of Islamic law, focusing on the goals and purposes behind specific legal rulings to ensure the well-being, justice, and social welfare of individuals and communities.

In jurisprudence, Maqasid-E-Shari‘ah refers to the systematic approach of understanding the underlying purposes of Islamic law and using this understanding to derive legal rulings and make decisions that align with the broader objectives of Islam. In summary, Maqasid-E-Shari‘ah encompasses the literal meaning of the objectives of Islamic law, the technical understanding of its higher objectives, and its application in interpreting and deriving legal rulings to achieve justice, equity, and social welfare within the framework of Islamic teachings.

Maqasid literally means intent, objective and purpose with a desire to create harmony with others; this relates to welfare, interest, or benefit. The vital part of the Maqasid’s objective is preserving public good (maslaha), whereby it looks at the public good and welfare of society as a whole in relation to the consequences of the intentions and actions of individuals. Thus, Maqasid can also be considered as the wisdom and knowledge behind governing rules.

Shari’ah, literally translated means “the way”. The Shari’ah is a broad term for Islamic law in the sense of principles and rulings, and represents the way to the one God (referred to as Allah by Muslims, the Creator and Sustainer of the Universe) and purity. The overarching goal of the Shari’ah is to establish justice.

While the Shari’ah applies to Muslims it provides guidance that regulates lives for the benefit of mankind; it forbids all that is harmful to human being, society and the environment, and permits all that is useful and beneficial to human beings, society and the environment. In the broadest terms it has comprehensively tackled every aspect of human activity and provided the rules with the greatest concern for public good.

Maqasid-E-Shari‘ah may be stated simply as the higher objectives of the rules of the Shari’ah, the observance of which, facilitate the normal functioning of society by enhancing the public good (maslaha), this implies avoiding actions likely to harm to individuals and society. The intent, objective and purpose is simply to achieve social and economic justice as well as enhancing the welfare of the community. It is widely acknowledged that a large role was played by immoral behaviour including the conduct of individuals working in financial institutions led to financial crises, more particularly the one that began in 2007. There was no moral framework in place to guide those who pursued self-seeking interests by adopting what is commonly termed as immoral practices. They were not required to pay attention to the risk entailed in conducting their dealings and the harm immoral conduct was likely to cause to others and to society as a whole.

Development of the Maqasid-E-Shari‘ah:

The Qur’an and the Sunnah, which are the original sources of Shari’ah (the words and deeds of Prophet Muhammad), do not clearly define the goals of Shari’ah. These were created over time by Islamic legal experts, or jurists, who aimed to safeguard community members by establishing the fundamental moral principles and validating all actions required for their preservation and the progress of a moral society. In terms of economic development, the Shari’ah promotes labour and trade in order to help people support themselves, and it establishes a set of guidelines to ensure that business interactions and financial transactions are conducted ethically. Thus, the objectives of the Shari’ah were seen as requirements for the survival and spiritual well-being of individuals, to the extent that their neglect or omission would precipitate the destruction and collapse of the normal functioning of society.

Religious conservatives considered the Shari’ah to be a compendium of laws, orders, and prohibitions geared at the critical thinker. The Qur’an (the Islamic religion’s sacred book) and the Sunnah (The customs and teachings of Prophet Muhammad as related by his Companions) are the principal components from which the Shari’ah is drawn and are acknowledged by all Muslims (believers in Islam). The Shari’ah evolved over time to handle new and changing circumstances and choose the best course of action without compromising the core values. The key methodologies applied, referred to as the secondary sources, are Ijima (consensus amongst Muslim jurists on a particular legal issue), Qiyas (analogical reasoning that aims to draw analogies to a previously accepted decision, Ijtihad (process, whereby rational efforts are made by the jurist to make his own judgment and arrive at an appropriate ruling) and Urf “that refers to the customs and practices of a given society”.

Maqasid-E-Shari‘ah emphasizes attention on promoting and supporting righteous behaviour, moral conduct, and other good deeds that are for the benefit of the entire community. It is not constrained to only prohibitive laws and forbidding immoral behaviour and harmful behaviours. The maqasid symbolises the whole-person perspective on life that Islam emphasises, and it must be viewed as a way of life, not in pieces.

Muslim scholar, Mohammed Hashim Kamali, writing on Maqasid-E-Shari‘ah, says that the Qur’an and Sunnah are expressive of the goal, justification and benefit of their ahkam (laws). In addition to the above, which require or sanction the undertaking of some positive action, one may also refer to the ahkam (laws) of the Shari’ah as those which prohibit or discourage certain actions that are or may be harmful and that may result in prejudice, corruption and injustice. However, the overall objective is the realization of some maslaha (public good). The provisions derived from the Qur’an and The Sunnah seeks simply to establish justice, eliminate prejudice, and alleviate hardship. The provisions also seek to promote cooperation and mutual support within the family and the society at large. The purpose of all this is the attainment of refinement and excellence in all areas of human behaviour and conduct.

Maslaha (public good): the goal of Maqasid-E-Shari‘ah:

Maslaha implies the utmost righteousness and high standards of morality, and is the result of an action which produces a benefit or leads to universal goodness. It is an important requirement that has always been used in Islamic legal thought that consists of considerations to secure public good and prevent harm. Abu Ishaq al-Shatibi (720-790 AH/1320/1388 CE), was an Islamic legal scholar of al-Andalus, modern day Spain and Portugal, characterized maslaha as being the only primary objective of Shari’ah broad enough to encompass all measures that are beneficial to the people. The benefits of (maslaha) in their broadest sense encompasses all benefits pertaining to the welfare of the individual and the community, material, moral and spiritual, as well as the interests of the future generations. Acknowledging that the individual is by nature self-seeking the Maslaha approach further reaffirms the Shari’ah rules to maintain order and justice in society, while balancing the individual’s rights with those of society. Maslaha reinforces the principle that each individual is a responsible member of society and the purity of intentions and just actions of the individual are integral to the normal functioning of society, including those relating to commercial transactions and financial dealings. In addition, the application of primary requirements (al-daruriyah) is a fundamental necessity connected to realizing and safeguarding the existence of the five. If this benefit is lost, human life may be Jeopardised. Both in the earth and in the universe, destroyed, not saved subsequently (Zaidan, 2018). It is not a sceptic that environmental preservation is one of the five fundamental human needs (al Kailani, 2014). On the other hand, the Maqasid-E-Shari‘ah in general are to gain benefit and limit damage with all abilities, as well as to punish halal for all good and include benefits, and haram for all that contains haram. Nasr appears to have attempted to develop an environment-based fiqh from here (Ghufron, Saharudin, 2007).

The offer Nasr on environmental preservation from a usul fiqh perspective can take two forms: curative (ijabi) and preventative (salbi). Curative means preserving what already exists , whereas preventative is taking actions to avert harm.In more detail, environmental conservation is a part of the values in satisfying all five fundamental parts of primary necessities, according to Maqasid-E-Shari‘ah. Then al Sayeed Hossein Nasr formulates the ideals contained in Maqasid-E-Shari‘ah relating to environmental conservation, namely, that humans as khalifah can carry out their job and function as the world's prosperity, not as the ruler of the earth. In Maqasid-E-Shari‘ah, he has various environmental protection principles:

1. Environmental protection is an aspect of religious protection.

Damage to the environment eliminates the core of real devotion in religion, harms human functioning on Earth (Salamah, Muhammad Khalaf, 2016), and contradicts God’s directives to humanity towards God’s creations. The most important of these objectives is to protect religion by establishing agreed-upon pillars and leaving the agreed-upon forbidden items alone. And safeguarding religion in this sense is intimately tied to the aspects of environmental management provided by God, which God uses for the benefit of His followers, and which God wishes to perpetuate, warning against attempts to break or destroy it. If people praise God for Allah’s favours, Allah will reciprocate. All brings goodness to the earth and the afterlife, but if they commit sins and do harm, Allah takes away their benefits. As revealed in the Qur’an Surah al-Rum Verse 41, the best way to express thanks for a gift is to put it to good use, preserve balance, and avoid tampering with its validity.

2. Protecting the environment is part of protecting of the life.

Health, safety, good life, maintenance of rights (al-Khayat, 2004) is a reflection of the protection of the life. While damage to the environment, pollution, diminishing resources, environmental balance disruptions can threaten the life cycle. The Qur’an describes important values in the human life, the sanctity of living in pre-Islamic religions in Surah al-Ma’idah, chapter 5, verse 32. The verse illustrates that the person who belittles the soul as if he underestimates all other souls, because there is no difference between souls and each other. Islam pays attention to the right to life, because life is a gift from Allah, and it is not allowed to violate it, and the nation as a whole is a necessity for rulers to pay attention to matters relating to the people, especially the maintenance of the soul and provide an environment suitable for health.

3. Protecting the environment is part of protecting of the life intellect.

Allah created human reason as a differentiator from animals. In general, preserving the environment is protecting people with all their existence comprehensively; including body, mind and others. Individuals who don’t take care of their environment are such as those who lose their minds, not maintained by their thoughts. Allah often reminds in the Qur’an with the editor “afala ta’qilun” (then will you not reason?). The preservation of reason has an important position in Islam (Rane, 2012), this can be seen from the punishment for khamr drinkers. Because they eliminate the reason, and cannot distinguish positive and negative things (Lyvers, et al., 2018). Protecting of the intellect is important, because the protection of mind cause of religious obligations. It is scientifically proven that radioactive contamination and sound pollution have a serious and direct effect on the brain cells and may cause disease. It is scientifically proven that radiation pollution and sound pollution have a serious and direct effect on brain cells. It can also be more quickly affected by the Alzheimer’s disease. Alzheimer’s disease is a condition that is characterized by a decrease in memory, decreased ability to think and speak, and behavior changes in patients due to disorders in the brain that are progressive or slowly he quickly gets heat disease can also be more quickly affected by the disease.

4. Environmental protection is an important aspect of lineage preservation:

Humans grow by reproducing (Gould, 1994). Allah ( SWT) will is for human life to exist on this planet. The existing natural richness is not only to be enjoyed, but also to be preserved for future generations. Destroying the environment entails robbing them of their rights. As a sort of duty, the present generation is obligated to protect the environment (Brown, 2017).

Generational protection is an important aspect of descent conservation, human honour, and noble descent. To reach this purpose, thorough preparation is required to meet the daunting obstacles of earth destroyers and environmental pollutants who have been created by Allah, such as human cloning, allowing homosexual marriages, and so forth. To maintain ecological harmony The destroyers of the world, according to the Holy Qur’an, modified their supplies throughout Allah (SWT) creation.

5. Environmental protection is an aspect of property protection:

Allah (S.W.T) created riches as a source of sustenance in this world. Cash, gold, and silver are not necessarily considered assets. Earth, trees, plants, animals, water, oceans, and other assets must be safeguarded (Abbott, et al., 2014). Clean air, water, and land are the key contributors to the quality of life in any community, hence environmental protection entails preserving it in all forms and types of property from destruction (Turner, et al., 2016). So the goal of Maqasid-E-Shari‘ah is to safeguard natural resources, boost output, and ensure proper consumption and distribution (al-Qardawi, 2001). Protecting property is a goal that needs to be carefully guarded because of its close relationship with environmental protection and the preservation of its capabilities. Islam is legally obliged to seek Halal (permissible) money from the right ways according to Islamic religion, and spend it on himself and his family without reproach or wasteful. Islam does not justify eating other people’s property except in the right way and obtaining permission for the owner. The word “property” refers to all his wealth: land, livestock, animals, trees, cash, etc., such as what can be used, such as fish in water, birds in the air, animals that are not tamed and what can be obtained, air, light and so on. Islam regulates the use of God’s creation in the universe in a balanced manner without reducing or excessive, so it does not violate the rights of future generations and deplete some of the natural resources available for the environment.

Conclusion:

Maqasid-E-Shari‘ah, like other intellectual sciences within Islamic thought, has evolved over centuries, adapting its frameworks to address the growing complexities of human life. At its core, Maqasid seeks to protect and promote the welfare of humankind by safeguarding essentials such as life, intellect, religion, property, and future generations. These goals, when applied to contemporary issues like environmental conservation, are not only profound but deeply transformative. Seyyed Hossein Nasr, a leading figure in Islamic environmentalism, has provided invaluable ijtihad on how these principles can be reintegrated into modern life as a potent antidote to environmental degradation. Through this lens, Nasr emphasizes the spiritual dimension of our relationship with nature. The Earth is seen not merely as a resource to be exploited but as a sacred trust (amanah) from Allah (S.W.T.), demanding reverence, respect, and responsible stewardship. When framed within the Maqasid-E-Shari‘ah, the call for environmental conservation is not merely an ethical obligation but a religious imperative, aimed at preserving the holistic welfare of all creation—humans, animals, plants, and ecosystems. This article’s findings affirm that environmental conservation within the Maqasid framework is inherently tied to achieving both individual and collective well-being. By adhering to principles rooted in faith and divine accountability, we can foster an eco-conscious society that aligns with the higher objectives of Islamic law. Seyyed Hossein Nasr’s insights offer a compelling roadmap for Muslims and non-Muslims alike, advocating for a return to harmony with the natural world by embracing a holistic, spiritually anchored approach. In conclusion, redefining environmental conservation through Maqasid-E-Shari‘ah, as inspired by Seyyed Hossein Nasr, is not just a theoretical exercise—it is a pragmatic and spiritual strategy for addressing the environmental crises of our time. It compels us to recognize that the safeguarding of the environment is integral to our moral and religious obligations, urging us toward actions that not only benefit humanity but honor the divine wisdom embedded in all of creation. Through this realization, we can forge a path toward environmental justice, sustainability, and ultimately, divine approval.

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