Adl

The concept of justice (‘Adl) occupies a foundational position in Islamic theology and ethics, serving as a lens through which the relationship between the Creator and creation is understood. In his insightful essay, “Adl – Justice and Decree,” originally published in the spring 1984 issue of the journal Nuradeen, Sheikh Fattah provides a concise yet profound exploration of this multi-faceted principle. Drawing extensively from the Holy Quran and the narrative traditions (ahadith) of the Ahlul Bayt – specifically Imam Ali and Imam Ja’far as-Sadiq—the author dismantles the complexities surrounding divine decree, free will, individual morality, and structural social justice. The text functions not merely as an academic exposition of theological doctrine, but as an ethical manifesto that bridges metaphysical truths with practical human responsibility.

Divine Justice and the Fallacy of Fatalism

Sheikh Fattah opens his discourse with the primary premise of divine justice, asserting that every action of Allah is inherently rooted in absolute wisdom and oriented toward the ultimate benefit of His servants. By definition, injustice stems from an underlying flaw, a lack of knowledge, or a structural limitation – vulnerabilities that are entirely incompatible with the transcendent perfection of the Divine.

The crux of the essay’s theological section lies in its handling of the classic tension between divine destiny (qadar) and human free choice (ikhtiyar). To ground this complex debate, the author presents a vital historical tradition narrated by al-Kulayni in al-Kafi. The narrative depicts a dialogue between Imam Ali and an old man following the Battle of Siffin. When the old man inquires whether their military march was predetermined by divine decree, Imam Ali responds affirmatively, yet immediately corrects the old man’s fatalistic assumptions.

Sheikh Fattah uses this exchange to demonstrate that divine decree must not be conflated with absolute compulsion (jabr). If human actions were entirely compelled, the moral fabric of religion would disintegrate. Rewards and punishments would lose their validity, divine commands and prohibitions would become hollow, and the missions of the prophets would be rendered obsolete. Strikingly, Imam Ali notes that under a purely fatalistic framework, the wrongdoer would ironically deserve more goodness than the righteous, as they would have suffered the experiential consequences of an action they had no agency to avoid. The author highlights how the essay identifies fatalism as the ideology of “idol worshippers” and the “party of Shaytan,” thereby firmly aligning the Islamic worldview with the preservation of human agency and accountability.

Moving from the macrocosm of divine justice to the microcosm of human conduct, Sheikh Fattah defines individual justice (‘Adl at the personal level) through the acquisition of moral integrity. A just individual, or ‘Adil, is characterized by their active avoidance of major sins, slander, lying, and unworthy behaviors. Crucially, the essay illustrates that individual justice is not merely a private spiritual luxury but a prerequisite for societal governance.

According to Islamic law (shari’ah), personal morality directly dictates political legitimacy. Sheikh Fattah underscores the organic relationship between leadership and societal evolution. The moral state of a leader acts as a catalyst for either the collective elevation or the systemic degradation of the community. To validate this claim, the author cites Imam Ali’s maxim that the righteous find salvation through just leadership while the corrupt perish under unjust guidance. Furthermore, a tradition from Imam Ja’far as-Sadiq warns that the rule of an unjust sovereign actively obliterates truth, breathes life into falsehood, and normalises oppression. By linking personal piety to institutional leadership, the essay establishes that systemic corruption is fundamentally rooted in individual moral failure.

The final segment of the essay expands into social justice, defined as the recognition of human equality under divine law and the refusal to let personal emotion distort equitable decision-making. Sheikh Fattah anchors this discussion in Surah an-Nahl (16:90): “Indeed, Allah commands justice and goodness and giving to relatives.”

The author’s analysis of this verse reveals a sophisticated, multi-layered interpretation of justice that operates across three distinct dimensions of human transaction:

• Transactions with Allah: This dimension demands an inner posture of absolute humility, characterised by an individual’s affirmation of their own fundamental powerlessness and destitution before the Creator.
• Transactions with the Self (nafs): This requires internal vigilance and discipline, wherein the individual actively opposes the whims, baseline desires, and destructive tendencies of the lower self.
• Transactions with Creation: This represents the outward expression of social equity, compelling believers to speak truthfully, share resources, bear their own burdens rather than shifting them onto others, and extend mercy across generations by respecting the elderly and nurturing the youth.

Through this tripartite framework, Sheikh Fattah masterfully demonstrates that social justice is not merely an external legal arrangement but an internal spiritual state (haqiqah). True equity in society cannot manifest unless an individual is simultaneously practising justice against the ego and maintaining a correct relationship with the Divine.

Critical Synthesis and Enduring Value

Though brief, Sheikh Fattah’s essay succeeds because it avoids dense, abstract philosophical jargon in favour of clear, accessible, and scripturally grounded arguments. Writing for a late-twentieth-century Western Muslim audience via Nuradeen, the author anticipated contemporary anxieties regarding predestination and social responsibility. By framing ‘Adl as a dynamic force requiring human participation, the text challenges the passive quietism often mistakenly attributed to religious traditions.

The primary strength of the essay is its holistic vision. It refuses to isolate theological concepts from socio-political realities. Divine justice necessitates human free will; human free will demands individual moral responsibility; and individual moral responsibility culminates in a just social order governed by ethical leadership. The essay concludes by reminding the reader that the cosmos itself is maintained in justice, as witnessed by Allah, His angels, and the people of learning. Ultimately, Sheikh Fattah’s work serves as a timeless reminder that seeking justice is not merely a political struggle, but a cosmic alignment with the very principles upon which the heavens and the earth were created.