Discover the meaning of the term Al-ʿdl (عدل) in Islamic vocabulary.
Contents :
Updated on 11 April 2026 at 1:05 AM
📖 6 min readIt denotes the middle thing between excess and neglect; with the grammarians: the noun's departure from its original form into another; with the jurists: he who avoids great sins, does not persist in small ones, has the right prevailing, and avoids base acts, such as eating in the road and urinating; it has been said: al-'adl is a masdar meaning equity ('adala), which is moderation and uprightness, the inclining to truth.
The opposite of injustice; the establishing of right and the extraction of right from falsehood, that is, distinguishing it from it; and the middle thing between excess and neglect. With the jurists: he who avoids great sins, does not persist in small ones, has the right prevailing, and avoids base acts, such as eating and urinating in the road. With the grammarians: 'adl is the noun's departure from the form the root requires, the rule being that the noun have that form; if that root is not at the same time barred from declension (sarfiyya), the 'adl is real, as in thalatha (three) and muthallath (triangular); if barred only by prohibition, the 'adl is estimated, as in 'Umar and Zufar.
The opposite of injustice; in language: measure in affairs; it denotes the middle thing between excess and neglect. 'Adl among people: he whose word and judgment are pleasing. A man 'adl: manifestly upright; 'adala: the quality expressed by the masdar, meaning: endowed with equity. The word 'adl is used of one, two, and many, and may agree in dual and plural: one says 'adlan and 'udul; of a woman: 'adla. 'Adala: the quality obliging one to abstain, as a precaution, from what harms honor in the apparent custom. With the jurists: fitness to give testimony, per Ibn al-Hajib. In the Mizan al-Usul: it is used of an action upright in the intellect, such that it is accepted and not rejected. Al-Shaykh Zakariyya al-Ansari said: 'adl is a masdar meaning equity, which is moderation and steadiness in truth. Al-'adl: he whose good deeds prevail over his bad, honorable and not suspect (al-Mufradat, p. 325; Muntaha al-Wusul of Ibn al-Hajib, p. 77; Mizan al-Usul, p. 47; al-Hudud al-Aniqa, p. 73; al-Mawsu'a al-Fiqhiyya, 5/30).
'Adlan and 'udulan: he became upright. To turn to him: return. 'To make a thing the 'adl of a thing': render it its like, so that it stands in its place. One says: he made (adala) equals with his Lord: associated and made another His like. In the Quran: 'Praise belongs to God who created the heavens and the earth and made the darknesses and the light; then those who disbelieve equal (unto their Lord)' (al-An'am, 1). 'To go straight in his affair 'adlan, 'adalan, ma'dilan, mu'dilan': conduct himself aright. 'In his judgment': judge with equity. 'Adala and 'adula: be upright. 'To establish the thing': set it and equal it. 'To declare the witness or narrator 'adl': deem him credible. Al-'adala: equity. Al-'adl: measure in affairs. The like and the equivalent. Fairness, opposite of injustice. Equality between secrecy and publicity. Requital: in the Quran: 'God commands equity, kindness, giving to kin, and He forbids indecency, the disapproved, and violence; He admonishes you, that you may remember' (al-Nahl, 90); 'adl here is equality of requital: for good, good; for evil, evil. Ransom: in the Quran: 'Fear the day when no soul shall pay for another anything, when no 'adl shall be accepted from it, nor intercession avail, nor shall they be helped' (al-Baqara, 123). The obligatory share. The supererogatory. Al-'adil: he whose testimony or judgment is accepted, singular, plural, masculine, feminine; the plural is also 'udul; a woman too is called 'adla. With the jurists: he who avoids great sins, does not persist in small ones, has the right prevailing over error, and avoids base acts (al-Jurjani). Per Abu Bakr Ibn al-'Arabi: equity between servant and Lord is observing His commands and avoiding His prohibitions; between the servant and himself, multiplying acts of obedience and guarding against doubtful things and passions; between the servant and others, being fair.
The noun's departure from its original form, actual or estimated.
The middle thing between excess and neglect.
With fatha and sukun: masdar of 'adala, fairness, the opposite of injustice.
﴿وَٱتَّقُوا۟ يَوْمًۭا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍۢ شَيْـًۭٔا وَلَا يُقْبَلُ مِنْهَا شَفَـٰعَةٌۭ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌۭ وَلَا هُمْ يُنصَرُونَ﴾
« And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided. »
Surah البقرة : 48
﴿وَٱتَّقُوا۟ يَوْمًۭا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍۢ شَيْـًۭٔا وَلَا يُقْبَلُ مِنْهَا عَدْلٌۭ وَلَا تَنفَعُهَا شَفَـٰعَةٌۭ وَلَا هُمْ يُنصَرُونَ﴾
« And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided. »
Surah البقرة : 123
﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًۭٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌۭ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَـٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَـٰرَةً حَاضِرَةًۭ تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌۭ وَلَا شَهِيدٌۭ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۭ﴾
« O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice. Let no scribe refuse to write as Allah has taught him. So let him write and let the one who has the obligation dictate. And let him fear Allah, his Lord, and not leave anything out of it. But if the one who has the obligation is of limited understanding or weak or unable to dictate himself, then let his guardian dictate in justice. And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses - so that if one of the women errs, then the other can remind her. And let not the witnesses refuse when they are called upon. And do not be [too] weary to write it, whether it is small or large, for its [specified] term. That is more just in the sight of Allah and stronger as evidence and more likely to prevent doubt between you, except when it is an immediate transaction which you conduct among yourselves. For [then] there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is [grave] disobedience in you. And fear Allah. And Allah teaches you. And Allah is Knowing of all things. »
Surah البقرة : 282
﴿۞ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَـٰنَـٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًۭا﴾
« Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing. »
Surah النساء : 58
﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌۭ ۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًۭا فَجَزَآءٌۭ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍۢ مِّنكُمْ هَدْيًۢا بَـٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّـٰرَةٌۭ طَعَامُ مَسَـٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًۭا لِّيَذُوقَ وَبَالَ أَمْرِهِۦ ۗ عَفَا ٱللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ ۗ وَٱللَّهُ عَزِيزٌۭ ذُو ٱنتِقَامٍ﴾
« O you who have believed, do not kill game while you are in the state of ihram. And whoever of you kills it intentionally - the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you as an offering [to Allah] delivered to the Ka'bah, or an expiation: the feeding of needy people or the equivalent of that in fasting, that he may taste the consequence of his deed. Allah has pardoned what is past; but whoever returns [to violation], then Allah will take retribution from him. And Allah is Exalted in Might and Owner of Retribution. »
Surah المائدة : 95
﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ شَهَـٰدَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ حِينَ ٱلْوَصِيَّةِ ٱثْنَانِ ذَوَا عَدْلٍۢ مِّنكُمْ أَوْ ءَاخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِى ٱلْأَرْضِ فَأَصَـٰبَتْكُم مُّصِيبَةُ ٱلْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنۢ بَعْدِ ٱلصَّلَوٰةِ فَيُقْسِمَانِ بِٱللَّهِ إِنِ ٱرْتَبْتُمْ لَا نَشْتَرِى بِهِۦ ثَمَنًۭا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَـٰدَةَ ٱللَّهِ إِنَّآ إِذًۭا لَّمِنَ ٱلْـَٔاثِمِينَ﴾
« O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], "We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful." »
Surah المائدة : 106
This term appears in 13 verses of the Quran.