The environment is the medium in which a human being lives. Mother's womb is the first environment for a child. Home is an environment. School is an environment, the place where we live is an environment, the earth is an environment and the whole universe is an environment. The roots of Islamic environmental practice are to be found in the Qur’an and the guidance (sunnah) of Prophet Muhammad (SAW).
“Corruption has appeared in both land and sea because of what people’s own hands have brought about so that they may taste something of what they have done, so that hopefully they will turn back” (30:40).
In other words learn from your mistakes. The planetary system, the earth and its ecosystems, all work within their own limits. Islamic teaching likewise sets limits to human behavior as a control against excess and it could be said that the limits to the human condition are set within four principles. They are the unity principle (Tawhıd); the creation principle (Fitra); the balance principle (Mizan); and the responsibility principle (Khilafa). "There is not an animal in the earth, nor a creature flying on two wings, but they are nations like you." (6:38). The Qur'an does, however, endorse the transformation of wilderness into agriculture and cattle pastures. The Qur'an proclaims that it is Allah who "sends down water from the sky, and therewith we bring forth buds of every kind. We bring forth the green blade from which we bring forth the thick-clustered grain; and from the date-palm, from the pollen thereof, spring pendant bunches, and gardens of grapes, and the olive and the pomegranate." The Prophet (SAW) said that he who is kind and merciful towards animals, Allah will be kind and merciful towards him. Islam instructs. "It is forbidden in Islam to kill an animal for mere play. Islam has forbidden wastage of animals and plants in peacetime and in wartime." How important is the planting of trees? In the words of the Prophet Muhammad (SAW): "When doomsday comes, if someone has a palm shoot in his hands, he should plant it first."
A relationship of care and nurture for man’s good works are not limited to the benefit of the human species, but rather extend to the benefit of all created beings; and “there is a reward in doing well to every living thing” (Saheeh Al-Bukhari). Allah’s wisdom has ordained stewardship (khilafa) on the earth to human beings. Therefore, in addition to being part of the earth and part of the universe, man is also the executor of God’s injunctions and commands. He is only a manager of the earth and not a proprietor; a beneficiary and not a disposer or ordainer. Heaven and earth and all that they contain belong to God alone. Man has been granted stewardship to manage the earth in accordance with the purposes intended by its Creator; to utilize it for his own benefit and the benefit of other created beings, and for the fulfillment of his interests and of theirs. He is thus entrusted with its maintenance and care, and must use it as a trustee, within the limits dictated by his trust. The Prophet (SAW) declared, “The world is beautiful and verdant, and verily God, be He exalted, has made you His stewards in it, and He sees how you acquit yourselves.” (Saheeh Muslim)
All of the resources upon which life depends have been created by God as a trust in our care. He has ordained sustenance for all people and for all living beings. “ And He has set within it mountains standing firm, and blessed it, and ordained in it its diverse sustenance in four days, alike for all that seek.” (Quran 41:10). Thus, in Islam the utilization of these resources is the right and privilege of all people and all species. Hence, man should take every precaution to ensure the interests and rights of all others since they are equal partners on earth. Similarly, he should not regard such as restricted to one generation above all other generations. It is, rather, a joint responsibility in which each generation uses and makes the best use of nature, according to its need, without disrupting or adversely affecting the interests of future generations. Therefore, man should not abuse, misuse, or distort the natural resources as each generation is entitled to benefit from them but is not entitled to “own” them in an absolute sense. The right to utilize and harness natural resources, which God has granted man, necessarily involves an obligation on man’s part to conserve them both quantitatively and qualitatively. God has created all the sources of life for man and all resources of nature that he requires, so that he may realize objectives such as contemplation and worship, inhabitation and construction, sustainable utilization, and enjoyment and appreciation of beauty. It follows that man has no right to cause the degradation of the environment and distort its intrinsic suitability for human life and settlement. Nor has he the right to exploit or use natural resources unwisely in such a way as to spoil the food bases and other sources of subsistence for living beings, or expose them to destruction and defilement.
http://greaterkashmir.com/news/2011/Mar/30/guard-your-environs-16.asp
“Corruption has appeared in both land and sea because of what people’s own hands have brought about so that they may taste something of what they have done, so that hopefully they will turn back” (30:40).
In other words learn from your mistakes. The planetary system, the earth and its ecosystems, all work within their own limits. Islamic teaching likewise sets limits to human behavior as a control against excess and it could be said that the limits to the human condition are set within four principles. They are the unity principle (Tawhıd); the creation principle (Fitra); the balance principle (Mizan); and the responsibility principle (Khilafa). "There is not an animal in the earth, nor a creature flying on two wings, but they are nations like you." (6:38). The Qur'an does, however, endorse the transformation of wilderness into agriculture and cattle pastures. The Qur'an proclaims that it is Allah who "sends down water from the sky, and therewith we bring forth buds of every kind. We bring forth the green blade from which we bring forth the thick-clustered grain; and from the date-palm, from the pollen thereof, spring pendant bunches, and gardens of grapes, and the olive and the pomegranate." The Prophet (SAW) said that he who is kind and merciful towards animals, Allah will be kind and merciful towards him. Islam instructs. "It is forbidden in Islam to kill an animal for mere play. Islam has forbidden wastage of animals and plants in peacetime and in wartime." How important is the planting of trees? In the words of the Prophet Muhammad (SAW): "When doomsday comes, if someone has a palm shoot in his hands, he should plant it first."
A relationship of care and nurture for man’s good works are not limited to the benefit of the human species, but rather extend to the benefit of all created beings; and “there is a reward in doing well to every living thing” (Saheeh Al-Bukhari). Allah’s wisdom has ordained stewardship (khilafa) on the earth to human beings. Therefore, in addition to being part of the earth and part of the universe, man is also the executor of God’s injunctions and commands. He is only a manager of the earth and not a proprietor; a beneficiary and not a disposer or ordainer. Heaven and earth and all that they contain belong to God alone. Man has been granted stewardship to manage the earth in accordance with the purposes intended by its Creator; to utilize it for his own benefit and the benefit of other created beings, and for the fulfillment of his interests and of theirs. He is thus entrusted with its maintenance and care, and must use it as a trustee, within the limits dictated by his trust. The Prophet (SAW) declared, “The world is beautiful and verdant, and verily God, be He exalted, has made you His stewards in it, and He sees how you acquit yourselves.” (Saheeh Muslim)
All of the resources upon which life depends have been created by God as a trust in our care. He has ordained sustenance for all people and for all living beings. “ And He has set within it mountains standing firm, and blessed it, and ordained in it its diverse sustenance in four days, alike for all that seek.” (Quran 41:10). Thus, in Islam the utilization of these resources is the right and privilege of all people and all species. Hence, man should take every precaution to ensure the interests and rights of all others since they are equal partners on earth. Similarly, he should not regard such as restricted to one generation above all other generations. It is, rather, a joint responsibility in which each generation uses and makes the best use of nature, according to its need, without disrupting or adversely affecting the interests of future generations. Therefore, man should not abuse, misuse, or distort the natural resources as each generation is entitled to benefit from them but is not entitled to “own” them in an absolute sense. The right to utilize and harness natural resources, which God has granted man, necessarily involves an obligation on man’s part to conserve them both quantitatively and qualitatively. God has created all the sources of life for man and all resources of nature that he requires, so that he may realize objectives such as contemplation and worship, inhabitation and construction, sustainable utilization, and enjoyment and appreciation of beauty. It follows that man has no right to cause the degradation of the environment and distort its intrinsic suitability for human life and settlement. Nor has he the right to exploit or use natural resources unwisely in such a way as to spoil the food bases and other sources of subsistence for living beings, or expose them to destruction and defilement.
http://greaterkashmir.com/news/2011/Mar/30/guard-your-environs-16.asp