Abstract:
This paper explores the convergence between the scientific principle of entropy, as described by the Second Law of Thermodynamics, and the ethical mandates within the Abrahamic traditions (Judaism, Christianity, and Islam). Utilizing an interreligious hermeneutical approach, it argues that the universal tendency towards physical disorder finds a profound parallel in the theological and ethical imperative to actively combat moral, social, and environmental chaos. Concepts such as the Quranic Mizan (Balance), Biblical justice (Mishpat/Tzedakah), creation narratives (Tohu wa-bohu vs. Divine Order), human stewardship (Khalifah/Shomer), the condemnation of corruption (Fasad), and eschatological hope are examined through the lens of resisting entropy. By analyzing key scriptural texts and theological concepts, the paper posits that ethical action, particularly justice and responsible stewardship, represents a divinely ordained human participation in maintaining and restoring cosmic and social order—a sacred covenant against the encroachment of chaos.
The Universe’s Bias Towards Disorder and Humanity’s Calling
The observable universe operates under fundamental laws, among which the Second Law of Thermodynamics holds a peculiar significance. It dictates that in any isolated system, entropy—a measure of disorder, randomness, or energy unavailability—tends to increase over time. Stars burn out, structures decay, and organised energy dissipates into unusable background heat. This relentless march towards equilibrium, often termed the “arrow of time,” paints a picture of an inevitable slide into cosmic uniformity and inertness. Yet, amidst this universal tendency, a counter-phenomenon emerges: life. Biological systems, from the simplest cell to complex ecosystems, represent islands of intricate order, maintained through the constant input of energy and intricate regulatory processes. They actively resist entropy locally, creating structure, complexity, and information—a process sometimes referred to as generating negentropy (negative entropy).
This scientific reality resonates deeply, albeit analogically, with core tenets of the Abrahamic faiths. Judaism, Christianity, and Islam, while theologically distinct, share a foundational narrative of a divinely created cosmos imbued with purpose and order, and a mandate for humanity to act as responsible agents within it. This paper proposes that the struggle against physical entropy serves as a powerful metaphor, a hermeneutical key, for understanding the Abrahamic ethical imperative. Just as life expends energy to maintain biological order, humanity is called, through divine guidance and ethical commitment, to expend moral, intellectual, and physical effort to counter the “entropy” of social decay, injustice, environmental degradation, and spiritual apathy. This is not merely a parallel but, from an Abrahamic ethical perspective, a sacred duty rooted in the very fabric of creation and human purpose.
Employing an interreligious hermeneutical methodology, I will explore this thesis by examining: (I) The scientific concept of entropy and its theological echoes in Abrahamic understandings of chaos and order; (II) The divine act of creation as the imposition of order and the establishment of cosmic balance (Mizan); (III) The designated role of humanity as stewards (Khalifah/Shomer) entrusted with maintaining this order (Amanah); (IV) The specific ethical commands to enact justice (Adl/Mishpat/Tzedakah) and resist corruption (Fasad) as practical mechanisms for countering social and environmental entropy; and (V) The eschatological visions that promise ultimate divine restoration beyond the reach of cosmic decay. Through this comparative analysis, I aim to illuminate a shared Abrahamic ethical framework centered on the active, responsible preservation of divine order against the pervasive forces of chaos.
I. The Physical and Metaphysical Pull Towards Disorder: Entropy and its Theological Resonances
The Second Law of Thermodynamics states that the total entropy of an isolated system can only increase over time, or remain constant in ideal cases where the system is in a steady state or undergoing a reversible process. It essentially means that energy spontaneously disperses from being localized and concentrated to becoming spread out and diffuse, unless hindered from doing so. This isn’t just about physical untidiness; it relates to the statistical probability of arrangements. Ordered states are statistically less probable than disordered states. A broken cup (disordered state) is a far more likely outcome of dropping a whole cup (ordered state) than the spontaneous reassembly of shards into a whole cup.
Life itself seems to defy this law, but only locally and temporarily. Living organisms are open systems. They maintain their low-entropy state (high order) by consuming energy from their environment (e.g., sunlight, food) and expelling waste heat and disordered matter, thereby increasing the total entropy of the larger system (organism + environment). Life, therefore, doesn’t violate the Second Law; it navigates it skillfully, creating pockets of order at the cost of increasing disorder elsewhere. This constant influx of energy and regulatory effort is necessary for survival. Cease the energy input, and the organism decays, succumbing to entropic dissolution.
This scientific principle finds compelling echoes in Abrahamic descriptions of primordial states and the nature of evil or corruption. The Hebrew Bible opens with the earth described as tohu wa-bohu—”formless and void” (Genesis 1:2). This phrase captures a sense of primordial chaos, emptiness, and un-differentiation, a state lacking the structure, form, and purpose that God subsequently imparts through creative acts of separation (light/darkness, waters above/below) and population (filling the created spaces). This tohu wa-bohu represents the antithesis of divine order, a state akin to high entropy awaiting the input of divine “energy” and intent to structure it.
Similarly, the Quran frequently warns against Fasad, a term encompassing corruption, mischief, disorder, and decay. It is presented as the active human disruption of a divinely established harmony. Q.7:56 explicitly commands: “And cause not fasad on the earth after it has been set in righteous order (islahiha).” The implication is that the earth possesses an inherent, divinely intended state of balance and goodness (islah), which human actions can corrupt, leading it towards a state of disorder and ruin. This resonates with the entropic principle that order requires maintenance and is vulnerable to degradation. Fasad can be seen as the moral and social equivalent of entropy, the tendency for human systems and the environment to decay when ethical guidelines and restorative actions are neglected.
Furthermore, the concept extends to information. Information itself represents a low-entropy state – specific arrangements of symbols or signals that convey meaning, distinct from random noise. Scripture, in this light, can be viewed as a divinely revealed source of low-entropy information – guidance, law, narrative – designed to structure human understanding, morality, and society against the “noise” of ignorance, falsehood, and moral confusion. Maintaining the integrity and proper understanding of revelation becomes an act of preserving informational order against interpretive entropy or distortion.
While caution is needed to avoid crudely equating physical laws with metaphysical realities (a category error), the analogy between entropy and the challenges to moral and social order is potent. It highlights that order, whether physical, biological, social, or spiritual, is not the default state. It requires active establishment and constant maintenance through intention, energy, and adherence to specific principles or laws (whether physical or divine). Neglect, apathy, or deliberate disruption inevitably leads towards dissolution and chaos.
II. The Divine Imposition of Order: Creation Narratives and the Cosmic Balance (Mizan)
The Abrahamic creation accounts are fundamentally narratives of ordering. God confronts the primordial tohu wa-bohu or creates ex nihilo (out of nothing), but in either case, the process involves establishing structure, differentiation, and harmonious relationships.
In Genesis 1, the divine acts are characterized by separation and naming: light from darkness, day from night, water above from water below, land from sea. These acts establish the fundamental coordinates of the cosmos. God then populates these ordered realms with life, assigning each its place and purpose, culminating in humanity. The recurring refrain “And God saw that it was good” (Genesis 1:10, 12, 18, 21, 25) signifies not just aesthetic appreciation but the inherent rightness and functional integrity of the established order. The creation of the Sabbath on the seventh day (Genesis 2:1-3) further institutes a temporal rhythm, embedding order within time itself. This entire process can be interpreted theologically as a divine act of negentropy, transforming chaotic potentiality into structured actuality.
The Quranic perspective similarly emphasizes divine precision and equilibrium in creation. Q.55:7-9 is pivotal: “And the heaven He raised high, and He imposed the Balance (al-Mizan). That you may not transgress the Balance. So establish weight with justice and fall not short in the Balance.” Here, Mizan signifies more than just physical scales; it represents a universal principle of equilibrium, justice, proportion, and harmony embedded within the cosmos by God. It encompasses the precise orbits of celestial bodies, the delicate balance of ecosystems, and the ethical framework intended for human society. The repetition underscores its centrality: the physical order of the universe is inextricably linked to the moral order humanity is expected to uphold. Transgressing in weights and measures (a concrete act of injustice) is presented as a violation of the same cosmic principle that governs the stars. Divine names such as Al-Khaliq (The Creator), Al-Bari’ (The Evolver/Maker), and Al-Musawwir (The Shaper of Forms) highlight God’s role as the source of all order and structure. Q.67:3 reinforces this: “[He] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks?” The absence of “breaks” or “inconsistency” (tafawut) points to a perfectly calibrated, ordered creation.
Within Judaism, the concept of divine order permeates ritual and law. The intricate design of the Tabernacle, and later the Temple, described in Exodus, served as a microcosm of the ordered cosmos, a sacred space where divine presence and human worship met within a structured environment. The meticulous adherence to Halakha (Jewish law) can be understood as a way of enacting divine order in daily life, structuring time, relationships, and actions according to a revealed pattern, thereby resisting the chaos of arbitrary or purely self-serving behaviour.
Christian theology, particularly through the concept of the Logos (Word) in the Gospel of John (“In the beginning was the Word… and the Word was God… All things were made through him,” John 1:1-3), identifies Christ as the pre-existent divine reason and ordering principle through whom creation came into being and finds its coherence. Colossians 1:17 states, “And he is before all things, and in him all things hold together.” Christ is thus seen not only as Redeemer but as the sustainer of cosmic order, the ultimate counter-entropic force holding creation together against dissolution.
Across these traditions, therefore, creation is not a haphazard event but a deliberate divine act of establishing order, balance, and purpose. The universe is fundamentally good because it reflects this divine design. This foundational understanding sets the stage for humanity’s role within that ordered creation.
III. The Human Mandate: Stewardship (Khalifah/Shomer) and the Trust (Amanah)
Having established an ordered cosmos, the Abrahamic narratives uniquely position humanity within it, assigning a specific role and responsibility. This role is often framed as stewardship, a sacred trust to manage and care for creation on behalf of the Creator.
Genesis 1:26-28 famously describes humanity being created “in the image of God” (Imago Dei) and given “dominion” (radah) over the earth and its creatures. While “dominion” has sometimes been misinterpreted as license for exploitation, contemporary Jewish and Christian hermeneutics increasingly emphasize its meaning as responsible governance, mirroring God’s own benevolent rule. The complementary mandate in Genesis 2:15 clarifies this: “The Lord God took the man and put him in the Garden of Eden to work it (le’ovdah) and take care of it (leshomerah).” The Hebrew verbs avad (work, serve) and shamar (keep, guard, preserve) suggest cultivation and protection, not exploitation. Humanity is placed as a caretaker, a shomer, responsible for maintaining the flourishing of God’s garden. The Imago Dei, therefore, implies a functional responsibility to reflect God’s ordering, creative, and sustaining character within the world.
The Quran introduces the concept of humanity as Khalifah (vicegerent, steward, successor) on Earth. In Q.2:30, God announces to the angels, “Indeed, I will make upon the earth a successive authority (khalifah).” This role is not one of ownership but of delegated responsibility and accountability. Humans are entrusted with managing the earth according to divine guidelines. This stewardship is explicitly linked to a profound Amanah (Trust), which, according to Q.33:72, was offered to the heavens, the earth, and the mountains, but they refused it, fearing its weight, while humanity undertook it. This highlights the immense moral gravity of the human role. The Amanah implies managing one’s own faculties (reason, free will) and the resources of the earth responsibly, upholding justice, and maintaining the Mizan. The human capacity for reason (Aql) and the innate disposition towards recognizing God and goodness (Fitrah) are seen as divine gifts enabling the fulfilment of this trust, while also rendering humans accountable for its potential betrayal through Fasad.
The concept of Tikkun Olam, or “repairing the world,” is a profound principle in Jewish tradition that has evolved from its kabbalistic roots into a cornerstone of modern Jewish ethics. At its core, Tikkun Olam signifies a partnership with God in the ongoing work of creation and redemption, where humanity is tasked with actively working to mend the brokenness and disorder in the world, bringing it closer to its intended state of perfection. This involves not just preserving existing order but actively restoring order where it has been damaged by human failing or natural processes. Tikkun Olam encompasses social action, justice, and environmental responsibility, underscoring the intricate web of relationships between human beings, the natural world, and the divine.
As A. Helwa eloquently expresses, “The divine calling of humankind to be the caretaker or representative of God on Earth is beautifully expressed in Judaism with the teaching of Tikkun Olam or ‘To repair the world.'” This idea emphasizes that our role is not just to identify the world’s problems but to actively work towards healing and repairing them. According to Helwa, “If we can see what needs to be repaired and healed in the world, we have found what God has called us to fulfill in His name.” However, Helwa also notes that this process begins with self-reflection and personal growth, as “if we find ourselves only seeing what is broken and wrong with the world, then it is we ourselves that need to be healed” (Helwa, p.96-97). This introspective approach highlights the interconnectedness of personal and global healing.
Wim Hof echoes this sentiment, emphasizing our responsibility to each other and society at large. As Hof puts it, “The Jews have a term for it, tikkun olam. It means that we bear a responsibility not only for our own moral, spiritual, and material welfare, but also for the welfare of society at large” (Hof, p.112). By acknowledging and embracing this responsibility, we can work towards creating a more harmonious and healed world, starting from within ourselves and extending to those around us. Through Tikkun Olam, we are reminded of our divine calling to be caretakers of the Earth and our role in actively repairing and healing the world, fostering a deeper sense of connection, compassion, and responsibility.
Christian stewardship ethics draw heavily on both the Genesis mandates and the teachings of Jesus, particularly parables like the Parable of the Talents (Matthew 25:14-30), which emphasizes accountability for the resources (gifts, opportunities, creation itself) entrusted by God. The belief that God intends to ultimately renew creation, not abandon it (Romans 8:19-22, Revelation 21:1), gives profound significance to present actions. As N.T. Wright argues, Christian mission includes participating in God’s project of “making all things new,” which involves working for justice, reconciliation, and the healing of creation now, reflecting the character of the coming Kingdom.
Synthesizing these perspectives, the Abrahamic traditions converge on the idea that humanity holds a unique and weighty position. Endowed with consciousness, reason, and moral agency, humans are called to be active participants in the cosmic drama, not passive observers. Their mandate is to act as God’s representatives, maintaining the integrity of creation, upholding justice within society, and cultivating goodness – essentially, to be agents of order, balance, and restoration, actively pushing back against the tendencies towards chaos and decay inherent in both the physical and moral realms. Failure in this role constitutes a betrayal of the Amanah, a neglect of the Shomer duty, a distortion of the Imago Dei, and contributes to the spread of Fasad.
IV. Countering Entropy in Practice: Justice (Adl/Mishpat/Tzedakah) and Resisting Corruption (Fasad)
If entropy represents the tendency towards disorder, and Fasad its moral and social manifestation, then the Abrahamic emphasis on justice and ethical living represents the practical methodology for countering this decay. Justice, in these traditions, is not merely a legal abstraction but a fundamental principle for maintaining social and ecological equilibrium, reflecting the divine Mizan.
The Quran is unequivocal in its condemnation of Fasad and its command for justice (Adl and Qist). Q.7:56 (“Do not spread fasad on earth after it has been set in order”) is a direct injunction against disrupting divinely intended harmony. Q.30:41 diagnoses the problem: “Corruption (fasad) has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return.” This verse links Fasad—manifesting as environmental crises (“land and sea”) and social breakdown—directly to human actions and presents suffering as a corrective consequence. The antidote is Islah (reform, reconciliation, setting things right) and the establishment of justice. Q.4:135 demands unwavering commitment: “O you who have believed, be persistently standing firm in justice (qist), witnesses for Allah, even if it be against yourselves or parents and relatives.” Q.57:25 explicitly links divine revelation with the tools for maintaining order: “We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance (al-mizan) that the people may maintain [their affairs] in justice (al-qist).” The Book provides guidance, and the Balance provides the principle, enabling humanity to establish just systems.
In Islam, humanity is entrusted with a sacred role as custodians of the Earth, as articulated in the Quranic declaration: “Indeed, I will place upon the earth a khalifah (steward)” (Quran 2:30). This trusteeship, or amanah, is not merely a privilege but a profound moral covenant with the Creator, demanding mindful guardianship over the natural world. The Quran invites contemplation on the flawless harmony of creation, stating: “He who fashioned the seven heavens in layers—you will find no flaw in the design of the Most Merciful. Look again: Do you see any rift? Then look twice more—your sight will return humbled and exhausted” (67:3-4). These verses awaken ecological reverence, challenging us to recognize nature’s intricate balance as a testament to divine wisdom.
However, this honour comes with solemn responsibility. The Quran reveals that when the “Trust” (amanah)—encompassing environmental stewardship—was offered to the heavens, earth, and mountains, they trembled under its weight. Only humanity, despite its capacity for injustice and heedlessness, dared accept it (Quran 33:72). This paradox underscores our dual potential: to disrupt creation’s equilibrium or to uphold its sacred order through ethical action.
The concept of entropy, a fundamental principle in understanding the universe’s behaviour, sheds light on the delicate balance of living systems. According to the second Law of Thermodynamics, a closed system tends towards disorder, with entropy either increasing or staying the same. Living systems seem to defy this law by increasing order, but they actually do so by creating more disorder elsewhere. For example, plants use low-entropy sunlight to create organized structures and release high-entropy gases. As physicist-theologian John Polkinghorne notes, the natural laws and physical properties of the present universe will be transformed in the Hereafter, where the “matter” of the new creation will be God’s destiny for the futility-generating (entropy-increasing) matter of this world. (Polkinghorne, 116)
In this context, entropy serves as a reminder of the universe’s tendency towards disorder and randomness over time. When left alone, physical systems tend to evolve towards their most probable state, resulting in maximum entropy. This understanding highlights the importance of humanity’s role as custodians of the Earth, working to maintain the delicate balance of living systems and uphold the sacred order of creation.
The Hebrew Bible resonates strongly with this theme. The prophetic tradition, particularly figures like Amos, Micah, and Isaiah, rails against social injustice—oppression of the poor, corrupt courts, dishonest business practices—as violations of God’s covenant and disruptors of national well-being. Micah 6:8 famously encapsulates the ethical core: “He has told you, O man, what is good; and what does the Lord require of you but to do justice (mishpat), and to love kindness (hesed), and to walk humbly with your God?” Mishpat refers primarily to restorative justice, ensuring rights and fairness within the community structure, particularly for the vulnerable (widows, orphans, strangers). Tzedakah, often translated as charity but more accurately meaning righteousness or social justice, involves proactively working to correct imbalances and meet needs, thereby restoring social equilibrium. Laws embedded within the Torah, such as the gleaning laws (Leviticus 19:9-10), the Sabbath year (Leviticus 25:1-7), and the Jubilee year (Leviticus 25:8-17)—which mandated release from debts and return of ancestral land—functioned as systemic mechanisms to prevent the entropic accumulation of inequality and dispossession, periodically resetting the social order. Neglecting these principles, the prophets warned, leads to societal decay and divine judgment, mirroring the consequences of Fasad. Hosea 4:1-3 paints a stark picture: “There is no faithfulness or steadfast love, and no knowledge of God in the land; there is swearing, lying, murder, stealing, and committing adultery… Therefore, the land mourns, and all who dwell in it languish…”
Christian ethics, rooted in Jewish tradition, adopts and expands these principles. Jesus’ teachings consistently prioritize the poor, the marginalized, and the oppressed (Luke 4:18-19, Matthew 25:31-46). The Golden Rule (Matthew 7:12: “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets”) provides a foundational principle for reciprocal justice and social harmony. Early Christian communities practiced forms of wealth redistribution (Acts 2:44-45, 4:32-35) reflecting a commitment to communal well-being and countering economic disparity. Justice is seen as integral to living out the Imago Dei and participating in the Kingdom of God.
Furthermore, these ethical frameworks explicitly include environmental stewardship as a form of resisting entropy. The Quranic injunction against waste (israf), “Eat and drink, but waste not by excess, for He loves not the wasters” (7:31), promotes resource conservation. The Hadith encouraging planting a sapling even if the Hour of Judgment is imminent (Musnad Ahmad 27:479) underscores the intrinsic value of environmental care, regardless of immediate utility or eschatological timelines. The biblical Sabbath for the land (Leviticus 25:4) mandates ecological rest, preventing soil depletion and acknowledging the land’s need for recovery—a practical measure against agricultural entropy. Historical Islamic practices like establishing hima (protected reserves for conservation) demonstrate a concrete application of stewardship principles aimed at preserving ecological order and biodiversity.
In essence, the Abrahamic traditions provide both the diagnosis (Fasad, injustice, sin as disordering forces) and the prescription (justice, righteousness, compassion, stewardship as ordering, restorative forces). Ethical action, commanded by God and guided by revelation, is the primary means by which humanity fulfils its mandate to counter the entropic slide towards chaos in both social and ecological systems. It is the “energy input” required to maintain the divinely intended order.
V. The Eschatological Horizon: Ultimate Order Beyond Entropy
While human effort is demanded in the here and now, the Abrahamic traditions also offer a vision of ultimate hope that transcends the limitations of the current cosmic order, including its eventual entropic demise predicted by science (the “heat death” scenario of maximum entropy). This eschatological hope is not one of escape from the material world, but its ultimate redemption and perfection by God.
Islam envisions a Day of Judgment followed by resurrection and eternal life in Paradise (Jannah) for the righteous, and Hell (Jahannam) for the unrepentant wicked. Paradise is depicted as a state of perfect peace, harmony, and abundance, the ultimate realization of divine order, free from decay, suffering, or injustice. The Quran speaks of a cosmic renewal: “The Day when We will fold the heaven like the folding of a scroll for writings. As We began the first creation, We shall repeat it. [That is] a promise binding upon Us. Indeed, We will do it” (Q.21:104). This signifies a divine act that overcomes the current cosmic limitations, establishing a new, incorruptible order.
Jewish eschatology anticipates the Messianic Age, a future time of universal peace, justice, and knowledge of God, often associated with the restoration of Israel and the rebuilding of the Temple. This era represents the fulfilment of God’s plan for creation, a state of perfected order on earth. Following this is the concept of Olam Ha-Ba (the World to Come), often understood as a spiritual realm of ultimate closeness to God, signifying the final triumph over transience and imperfection. The prophets, like Isaiah, envision a transformed creation: “For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind” (Isaiah 65:17).
Christianity anticipates the second coming of Christ, the resurrection of the dead, and the final judgment, culminating in the establishment of “new heavens and a new earth in which righteousness dwells” (2 Peter 3:13; Revelation 21:1). Significantly, this is not merely a spiritual reality but involves the redemption of the physical cosmos. Romans 8:21 speaks of creation itself being “set free from its bondage to decay and obtain the freedom of the glory of the children of God.” The end is not annihilation but transformation and renewal, where God makes “all things new” (Revelation 21:5), wiping away tears, death, mourning, and pain—the ultimate victory over entropy and chaos in all its forms.
This eschatological dimension provides a crucial context for present ethical action. Resisting entropy—fighting injustice, caring for creation, cultivating virtue—is not a futile gesture against inevitable decline. Rather, it is a participation in God’s ultimate redemptive purpose. It aligns human will with the divine will, prefiguring and contributing to the final establishment of perfect order. Actions taken in faithfulness now, however small, have eternal significance because they are oriented towards that final divine telos (goal). The struggle against chaos is imbued with hope, grounded in the promise that God, the original source of order, will ultimately bring creation to its intended perfection.
VI. Embracing the Covenant Against Chaos in a Disordered World
The journey from the Second Law of Thermodynamics to the Abrahamic scriptures reveals a striking, albeit analogical, resonance. The universe’s inherent tendency towards disorder, entropy, finds a profound echo in the theological and ethical landscapes of Judaism, Christianity, and Islam. These traditions perceive the cosmos as originating from a divine act of ordering, imbued with balance (Mizan) and purpose, yet vulnerable to the corrupting influence of Fasad—moral, social, and environmental decay driven by human negligence or transgression.
Through an interreligious hermeneutic lens, we have seen that the Abrahamic faiths issue a powerful, shared mandate: humanity, designated as stewards (Khalifah/Shomer) and bearers of a sacred Trust (Amanah), is called to actively resist this “entropy.” This resistance is not passive but requires deliberate, energetic effort channeled through ethical action, primarily justice (Adl/Mishpat/Tzedakah) and responsible care for creation. Upholding the divine balance, repairing the breaches (Tikkun Olam), striving for righteousness, and pursuing reform (Islah) are the practical means by which humanity fulfills its covenantal responsibility to counter chaos.
The scientific concept of entropy, therefore, serves as a valuable heuristic tool, illuminating the non-negotiable necessity of ethical engagement. Order, harmony, and justice are not default states; they must be intentionally cultivated and vigilantly maintained against constant pressure towards dissolution. The Quranic declaration, “By the soul and He who proportioned it and inspired it [with discernment of] its wickedness and its righteousness, He has succeeded who purifies it, And he has failed who instils it [with corruption]” (Q.91:7-10), encapsulates this existential choice between actively cultivating inner and outer order or succumbing to disordering forces. Similarly, the Genesis mandate to “tend and keep” (2:15) remains a timeless call to active preservation.
In an era marked by escalating climate crises, profound social inequities, political polarization, and the rapid spread of misinformation—all arguably forms of heightened entropy—this ancient wisdom bears urgent contemporary relevance. The shared Abrahamic imperative to act as agents of divine order compels adherents towards concrete actions: promoting environmental sustainability, working for economic justice, fostering social cohesion, seeking truth, and cultivating compassion. It demands a conscious rejection of apathy and exploitation, recognizing them as contributions to the very chaos scripture warns against.
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Ultimately, the convergence of scientific principle and Abrahamic ethics offers not just a framework for understanding our responsibilities, but also a foundation for hope. While science may point towards an eventual heat death, faith points towards divine renewal. Our present struggles against disorder, undertaken in faithfulness, are thus imbued with ultimate meaning, participating in a divine project that transcends cosmic limitations. The sacred imperative of ethical order is a call to align our lives with the creative and restorative power of God, upholding the sacred balance against chaos, trusting in the ultimate promise of a creation made new.
Bibliography
Hof, Wim, The Wim Hof Method: Activate Your Full Human Potential, Boulder, CO: Sounds True, 2020
Ferreira, J, Cosmological and Biblical eschatologies: Consonance or dissonance, In Evangelical Review of Theology 27:4, 2003, p. 306-317
Helwa, A, Secrets of Divine Love: A Spiritual Journey Into the Heart of Islam, Dana Point, CA: Naulit Publishing House, 2019
Polkinghorne, John, Science and Theology: An Introduction. Minneapolis: Fortress Press, 1998
V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. He can be reached at [email protected]
