The Maqasid-Oriented Approaches of Ibn Taymiyyah - Research by Dr. Ruqaia Al-Alwani

An Analytical Study of the Maqasid (Objectives) Orientations of Ibn Taymiyyah

Prepared by: Dr. Ruqayya Taha Jaber Al-Alwani

Associate Professor, College of Arts - University of Bahrain

In the name of Allah, the Most Gracious, the Most Merciful

Introduction:

Praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, and his companions. To proceed:

The discourse on the Maqasid al-Shari'ah (Objectives of Islamic Law) pertains to the fact that the Shari'ah is reasoned by the bringing of benefits (masalih) and the warding off of harms (mafasid). Its rulings, obligations, and legislations were established solely to safeguard the interests of servants in both this worldly life and the hereafter. This is the conclusion indicated by the majority of scholars, past and present[^1], using various expressions in structure but united and close in meaning[^2].

Furthermore, the consideration of Maqasid was relied upon in the legal reasonings (ijtihad), preferences (tarjihat), and fatwas of the righteous predecessors (Salaf) since the era of the Messenger—peace and blessings be upon him—followed by the Companions, the Successors (Tabi'un), and the prominent Imams and jurists of the Shari'ah who followed their path. Undoubtedly, Islamic Shari'ah was founded and built, in its entirety, upon grand objectives that must be known by anyone seeking deep understanding (tafaqquh) of the religion, and indeed by every person legally accountable (mukallaf) under the rulings of the Shari'ah.

Imam Ibn Taymiyyah paid clear attention to the general objectives of Islamic Shari'ah. Anyone examining the works of Shaykh al-Islam Ibn Taymiyyah will find that the majority of them revolve around achieving general objectives of various types and linking them to the well-being of the legally accountable in their worldly life and their return to the hereafter. Many contemporary researchers have noted Ibn Taymiyyah's role—may Allah have mercy on him—in Maqasid thought, to the extent that some consider him one of the most prominent pillars of Maqasid-based ijtihad.

The importance of this study stems from several aspects:

First: This study relates to the science of Maqasid al-Shari'ah, which is a science of extreme importance among the Shari'ah sciences and within the foundations of jurisprudence (Usul al-Fiqh). It is no secret that invoking the Maqasid plays a role in consolidating belief in Shari'ah rulings among the legally accountable, removing hardship from them, and also playing a role in resolving scholarly disagreement and opening the door to disciplined ijtihad.

Second: It focuses on studying the Maqasid aspect of one of the nation's great luminaries through the distinguished scientific wealth he left behind in his books, the need for which has increased in light of the changes occurring in contemporary life. Additionally, it sheds light on Maqasid aspects that have received little attention from many, including those related to the impact of focusing on Shari'ah objectives in the purification of the soul (tazkiyat al-nafs), and those related to Quranic objectives.

Given the nature of the problem presented, this study has adopted the descriptive-analytical method. This is an attempt to track Maqasid texts in some of Imam Ibn Taymiyyah's books, aiming to extract his positions and Maqasid-based foundational critiques (istidrakat), especially those related to the outward and inward actions of the heart, and analyzing them to benefit from them and build upon them in the future.

Previous Studies:

The Maqasid critiques of Imam Ibn Taymiyyah is an area where the author has not found a specialized study or research dedicated solely to this purpose. However, one can benefit from studies that referred to Maqasid in Ibn Taymiyyah's work in general, the most prominent of which are:

"Maqasid al-Shari'ah al-Islamiyyah 'inda Ibn Taymiyyah" (The Objectives of Islamic Shari'ah according to Ibn Taymiyyah) by Dr. Yusuf Ahmad Muhammad al-Badawi, Dar al-Nafais, Jordan/Amman, 1421 AH / 2000 AD. In some of its chapters, it addressed Ibn Taymiyyah's position on the reasoning of customs and acts of worship, his position on limiting the objectives to the five known necessities, and some other objectives. It then presented his contributions to the science of Maqasid, highlighting his role in this science, how scholars benefited from him, and his distinction in applications and in grounding Maqasid rules.
"Maqasid al-Shari'ah 'inda Shaykh al-Islam Ibn Taymiyyah" (The Objectives of Shari'ah according to Shaykh al-Islam Ibn Taymiyyah), a research paper by Dr. Misfer al-Qahtani, published in the Journal of Contemporary Jurisprudential Research; Issue (36), 1418 AH. He dedicated the first half to an introduction on the transformation of Maqasid, then mentioned some general issues in Maqasid according to Ibn Taymiyyah—may Allah have mercy on him.
"Ma'alim wa Dawabit al-Ijtihad 'inda Shaykh al-Islam Ibn Taymiyyah" (Features and Regulations of Ijtihad according to Shaykh al-Islam Ibn Taymiyyah) by Dr. Alaeddin Hussein Rahhal, Dar al-Nafais, Jordan/Amman, 1422 AH - 2002 AD. The study provided an analysis and critique of the most important features of ijtihad in general and addressed Shari'ah objectives as a supporting factor for the mujtahid in legal reasoning. It also showed Ibn Taymiyyah's objection to the jurists (usuliyyun) in their restriction of necessities to the five known ones. It then moved to how Ibn Taymiyyah—may Allah have mercy on him—utilized Shari'ah objectives in the applied jurisprudential practice he conducted in addressing people's reality, highlighting the role and status of Shari'ah objectives in ijtihad, both in understanding and practical application.
"Maqasid al-Shari'ah al-Islamiyyah fi al-Mu'amalat al-Maliyyah 'inda Ibn Taymiyyah" (The Objectives of Islamic Shari'ah in Financial Transactions according to Ibn Taymiyyah) by Dr. Ibrahim Ali Ahmad al-Shal al-Tunaiji. This is a research paper presented at the International Seminar on Islamic Jurisprudence, its Foundations, and the Challenges of the Twenty-First Century: Maqasid al-Shari'ah and Ways to Achieve Them in Contemporary Societies, Vol. 2, held at the International Islamic University Malaysia from August 8 to 10, 2006 AD / Rajab 14-16, 1427 AH. The first section was dedicated to the importance of Maqasid for Ibn Taymiyyah, noting the centrality and importance of Maqasid within the Shari'ah sciences and for jurists and mujtahids, and how Ibn Taymiyyah, in his ijtihad, linked rulings to their objectives and meanings. Thus, his jurisprudence was realistic and kept pace with events and occurrences, confirming the depth of his understanding of the objectives of legislation.
"Maqasid al-Shari'ah fi al-Mu'amalat al-Maliyyah 'inda Ibn Taymiyyah wa Atharuha fi al-Ahkam al-Fiqhiyyah wa al-Nawazil al-Maliyyah al-Mu'asirah" (The Objectives of Shari'ah in Financial Transactions according to Ibn Taymiyyah and Their Impact on Jurisprudential Rulings and Contemporary Financial Calamities). This is a doctoral dissertation in Usul al-Fiqh prepared by the researcher: Majid bin Abdullah bin Muhammad al-Askar, from Umm Al-Qura University, College of Shari'ah and Islamic Studies, Department of Shari'ah, in the academic year 1434 AH / 1435 AH. The first part included a definition of Ibn Taymiyyah and his interest in the objectives of Shari'ah in both theory and application, in addition to his interest in financial transactions and his distinction therein.

Research Methodology:

In this research, I followed the analytical method, as will become clear throughout the study. Success is from Allah.

Research Plan:

The research includes an introduction, two sections, a conclusion, and the most important sources and references relied upon, as follows:

Section One: Ibn Taymiyyah and the Objectives of Shari'ah. It contains a brief biography of Shaykh al-Islam Ibn Taymiyyah and an explanation of the concept and terminology of Maqasid al-Shari'ah.
Section Two: Prominent Manifestations of Maqasid Orientations in Ibn Taymiyyah. It includes the classification of Shari'ah objectives according to Ibn Taymiyyah and an explanation of his interest in the role of Maqasid in the purification of the soul.
Conclusion: It contains the most important results reached.

The Researcher

Section One: Ibn Taymiyyah and the Objectives of Shari'ah

First: A Brief Biography of Ibn Taymiyyah

The fame of Shaykh al-Islam Ibn Taymiyyah surpassed all horizons. As Al-Hafiz Ibn Rajab—may Allah have mercy on him—said: "His fame makes elaboration on his mention and prolixity in his matter unnecessary."[^3] There is no greater evidence for this than the numerous biographies written about him in the past and present. Al-Dhahabi—may Allah have mercy on him—wrote his biography in both Al-Mu'jam al-Mukhtass[^4] and Tadhkirat al-Huffaz[^5]; Ibn Rajab al-Hanbali in Dhayl Tabaqat al-Hanabilah[^6]; Al-Durar al-Kaminah[^7]; Al-Hafiz Umar bin Ali al-Bazzar in Al-A'lam al-Aliyyah fi Manaqib Ibn Taymiyyah[^8]; Ibn Abd al-Hadi in Al-Uqud al-Durriyyah min Manaqib Shaykh al-Islam Ibn Taymiyyah[^9]; Mar'i al-Karmi al-Hanbali in Al-Shahadah al-Zakiyyah fi Thana' al-A'immah 'ala Ibn Taymiyyah[^10] and Al-Kawakib al-Durriyyah fi Manaqib al-Mujtahid Ibn Taymiyyah[^11].

Among the modern scholars who took care in writing the biography of Shaykh al-Islam, we find Sheikh Muhammad Abu Zahra—may Allah have mercy on him—in his book: Ibn Taymiyyah[^12], and Abu al-Hasan al-Nadwi in his book: Shaykh al-Islam al-Hafiz Ahmad bin Taymiyyah[^13]. Also, Umar Farrukh in his book: Ibn Taymiyyah al-Mujtahid[^14], and Abdullah bin Salih al-Ghusn in his book: Da'awa al-Munawi'in li Shaykh al-Islam Ibn Taymiyyah - 'Ard wa Naqd[^15]. Furthermore, there is a distinguished work by Muhammad Uzair Shams and Ali bin Muhammad al-Umran under the supervision of Bakr bin Abdullah Abu Zayd, titled: Al-Jami' li Sirat Shaykh al-Islam khilal Sab'at Qurun[^16].

Imam al-Dhahabi said: "Sheikh Taqi al-Din grew up in complete self-restraint, chastity, godliness, worship, and moderation in clothing and food. He used to attend schools and gatherings in his youth, debating and silencing the elders, bringing forth knowledge that bewildered the town's elite. He issued fatwas when he was nineteen years old, or even less, and began compiling and writing from that time, immersing himself in study. His father died, and he was one of the great Hanbali scholars and their leaders, so he taught in his father's positions after him when he was twenty-one years old... He advanced in the science of Tafsir, Usul, and all Islamic sciences, their foundations and branches, their subtleties and major aspects... He had complete expertise in men (rijal), their criticism and validation (jarh wa ta'dil), and knowledge of the arts of Hadith, the authentic and the weak, along with his unique memorization of its texts. No one in this era reaches his rank or approaches it. He was amazing in his recall and extraction of arguments from it, and he is the ultimate authority in attributing them to the Six Books, such that it is true to say: 'Every Hadith that Ibn Taymiyyah does not know is not a Hadith'... His matter became famous and his reputation spread throughout the world..."[^17].

He—may Allah have mercy on him—was excellent in derivation (istinbat), strong in argument, and quick-witted. Al-Bazzar—may Allah have mercy on him—said of him: "As for what Allah the Almighty bestowed upon him and granted him in deriving meanings from Prophetic words and narrated reports, bringing forth evidence from them for issues, clarifying the concept and the literal meaning of the word, explaining the specific for the general, the restricted for the absolute, the abrogating for the abrogated, and clarifying their regulations, implications, requirements, and what results from them, and what is needed therein—to the point that if he mentioned a verse or a Hadith and explained its meanings and what was intended by it, the clever scholar would marvel at the beauty of his derivation and be astonished by what he heard or read from him."[^18]

Ibn Hajar said: "He heard Sunan Abi Dawud, obtained manuscripts, looked into the narrators and defects ('ilal), studied jurisprudence, became established, distinguished himself, advanced, authored, taught, and issued fatwas. He surpassed his peers and became a marvel in speed of recall, strength of heart, and expansiveness in both transmitted and rational knowledge, and in his awareness of the school of the predecessors and the successors."[^19]

Shaykh al-Islam Ibn Taymiyyah passed away on the night of Monday, the twentieth of Dhu al-Qi'dah in the year (728 AH) in the Citadel of Damascus, where he was imprisoned. May Allah have mercy on him.

Second: Maqasid al-Shari'ah... Concept and Terminology according to Ibn Taymiyyah

Shaykh al-Islam Ibn Taymiyyah—may Allah have mercy on him—is considered one of the most prominent figures who addressed the subject of Maqasid and excelled in it. Undoubtedly, he benefited from the scholars who preceded him in this matter; however, he had specific positions and opinions regarding some of their definitions and classifications, so he added, increased, and critiqued them. He had a great impact on the jurists and Maqasid scholars who came after him, given the Maqasid heritage he left behind, which was manifested through his brilliant assertions, additions, and critiques scattered throughout many of his works.

He—may Allah have mercy on him—expressed his conception of the objectives of Shari'ah by saying: "For Allah commanded righteousness and forbade corruption, and sent His messengers to achieve interests and complete them, and to nullify harms and reduce them."[^20] He also says: "Allah—Glorified be He—commanded us with the good, which is obedience to Him and obedience to His Messenger, and it is righteousness, good deeds, goodness, and piety; and He forbade disobedience to Him and disobedience to His Messenger, which is corruption, evil deeds, and immorality."[^21]

He—may Allah have mercy on him—also made knowledge of the objectives of Shari'ah a specific part of deep understanding (fiqh) of the religion, saying: "But knowledge of correct analogy (qiyas) and the corrupt is among the greatest of sciences. This is only known by one who is expert in the secrets of the Shari'ah and its objectives, and what the Shari'ah of Islam contains of beauties that exceed counting, and what it includes of the interests of the servants in their worldly life and their return to the hereafter, and what it contains of profound wisdom, extensive mercy, and perfect justice."[^22]

Dr. Yusuf al-Badawi presented this; he mentioned in his book Maqasid al-Shari'ah 'inda Ibn Taymiyyah a set of texts and expressions from Shaykh al-Islam—may Allah have mercy on him—related to the objectives, and concluded with a definition of the objectives of Shari'ah according to him, formulated from the content of the Sheikh's words, which is: "The wisdoms that Allah intended from His commands and prohibitions; to achieve His servitude, and the rectification of the servants in their worldly life and their return to the hereafter."[^23]

This means that the concept of Maqasid according to Ibn Taymiyyah revolves around the supreme, universal ends and goals that the Wise Lawgiver intends to achieve for the servants in this world and the hereafter. It is a concept that reflects his holistic view characterized by comprehensiveness and deep expansion in perceiving the ends of legislation and applying them with wisdom to the events and issues that face the legally accountable in their lives.

From here, Ibn Taymiyyah saw that the scholar must know the objectives of the Shari'ah so that he may speak with them and teach them to the people. He says regarding this: "Let his concern be the understanding of the objectives of the Messenger in his command, his prohibition, and all his speech. If his heart is reassured that this is the intent of the Messenger, he should not deviate from it in what is between him and Allah—the Almighty—nor with the people if that is possible for him."[^24]

He also clarifies aspects of the importance of knowing the objectives of the Shari'ah in achieving steadfastness in the soul of the legally accountable, standing at the boundaries of the Shari'ah, adhering to its rulings, and accepting them with a good heart and an open chest. He says: "Every place where its wisdom has appeared to the legally accountable or was hidden from them, no insightful person doubts that legal trickery (ihtiyal) nullifies that wisdom intended by the Lawgiver. Thus, the one using tricks contradicts the Lawgiver, in reality deceiving Allah and His Messenger. The more a person is learned in the religion and insightful of its beauties, the stronger his flight from tricks... and I think many tricks were only deemed permissible by those who did not understand the wisdom of the Lawgiver and had no choice but to adhere to the literal ruling."[^25]

Whoever contemplates his expressions will notice that Maqasid orientation reflected in his handling of many of the issues and matters he presented, without being limited to specific aspects such as acts of worship or transactions.

Section Two: Prominent Manifestations of Maqasid Orientations in Ibn Taymiyyah

Imam Ibn Taymiyyah had a great interest in Maqasid thought in both theory and application. He—may Allah have mercy on him—paid great attention to this aspect in his various legal reasonings and precise choices in various issues. There are many texts by Ibn Taymiyyah that clarify his vision of the objectives, among the most prominent of those comprehensive texts: "Achieving interests and completing them, and nullifying harms and reducing them."[^26] He said in Al-Istiqamah: "Allah—Glorified be He—commanded us with the good, which is obedience to Him and obedience to His Messenger, and it is righteousness, good deeds, goodness, and piety; and He forbade disobedience to Him and disobedience to His Messenger, which is corruption, evil deeds, and immorality."[^27] He also said: "The praised ends in His actions and commands—Glorified be He—which are the praised consequences to which His actions and commands lead: indicate His profound wisdom."[^28]

The manifestations of Ibn Taymiyyah's interest in Maqasid thought are not limited to expressions and words alone but extend to enter into detailed particulars and what can be known as the mechanisms for activating the objectives. Among the manifestations of his Maqasid orientations are the following:

First: Ibn Taymiyyah's Classification of the Objectives of Shari'ah

Among the most prominent features reflecting the Maqasid orientations of Ibn Taymiyyah are those related to his classifications and categorizations of the objectives of Shari'ah and their diversity. These classifications are scattered throughout his benefits and books, most notably Majmu' al-Fatawa. Among them:

What he mentioned regarding the greatest objective of Islamic Shari'ah: Preservation of Religion primarily. It is the objective of all divine messages, without which man cannot achieve happiness. Ibn Taymiyyah says: "The Message is necessary for the servants and they must have it; their need for it is above their need for everything else. The Message is the spirit of the world, its light, and its life. So what righteousness is there for the world if it lacks spirit, life, and light?"[^29]

Whoever contemplates this expression realizes that it confirms his piercing insight into the impact of Shari'ah and its rulings in purifying the soul, inhabiting the earth, achieving righteousness, and forbidding corruption. This precise link between the objective of preserving religion and these meanings is what people need in every time and place; through it, civilization is established. Under this major objective fall objectives linked to it and serving it: correcting the creed (aqidah) as well as his concept of the Dhimmi (protected non-Muslim subjects), on the basis that they all consider and achieve the greatest objective of Islamic Shari'ah, which is preserving the religion of the people and removing any danger that threatens it.

The Second Category: The Basic Objectives of Islamic Shari'ah, which are:

First: The Objective of Achieving Justice. Ibn Taymiyyah specialized in this and paid great attention to it, considering it the link between the greatest objective and its basic objectives. Monotheism (Tawhid) is the greatest justice, just as polytheism (Shirk) is the greatest injustice. It is the basis of all commands, and its opposite is injustice (dhulm), which is the basis of all prohibitions. It is the basis for the establishment of states, and it is an absolute obligation, while injustice is absolutely forbidden. It is also the basis of economic and social legislations. The Shari'ah is built on justice, moderation, and bringing benefits to all human beings across all their groups and classes—the rich and the poor, the ruler and the ruled. It achieves interests and wards off harms from all human beings without favoritism; its pillars, rulings, and causes include all people.

Second: Preservation of Life. According to Ibn Taymiyyah, this has two aspects: a jurisprudential aspect, on which there is consensus from all scholars of the nation—indeed, it is a self-evident matter in all divine laws—and a Maqasid aspect, meaning it is linked in his view to other objectives, as there is no existence for the objectives without the life of the human soul. He says regarding this: "Corruption is either in religion or in the world. The greatest corruption of the world is killing souls without right; therefore, it was the greatest of major sins after the greatest corruption of religion, which is disbelief."[^30]

Third: Preservation of Progeny. This objective can be presented in his view in two points where he differs from the rest of the majority: his attention to the positive side of the subject; he does not speak merely about carrying out the legal punishment (hadd) for the crime of adultery, but begins by talking about easing the dowry to facilitate marriage and about the impermissibility of a father forcing his virgin daughter into marriage. Then, on the other hand, his attention to the social dimension; especially when addressing issues of divorce and its rulings, and his refusal for it to occur for the most trivial reasons or due to an innovated, forbidden divorce (talaq bid'i), out of consideration for the objectives of the Shari'ah in general and the objective of preserving progeny in particular. He says regarding this: "As for marrying her off while she dislikes the marriage, this contradicts the foundations and reason. Allah did not permit her guardian to force her into a sale or a lease except with her permission, nor into food, drink, or clothing she does not want. So how can he force her into sexual intimacy and cohabitation with someone whose intimacy and cohabitation she dislikes? Allah has placed between the spouses affection and mercy; if it is not achieved except with her hatred for him and aversion to him, then what affection and mercy is in that?"[^31]

Fourth: Preservation of Intellect. He agrees with the majority on this, but he does not limit it to a single ruling, which is the prohibition of alcohol and the legislation of flogging as a punishment for the drinker. Professor al-Badawi says, expressing his holistic view on preserving the intellect: "He considers the Message necessary for the well-being of intellects and bodies, as their nourishment is the Message and Revelation. To preserve the intellect and maintain its safety, sound thinking, and correct estimation, it must be surrounded by the fence of Shari'ah and derive its insight from it. This view from Ibn Taymiyyah is more correct and deeper than those who place the preservation of intellect only in avoiding intoxicants and drugs."[^32] Among the subjects he was strict about in consideration of this objective were the prohibition of backgammon and chess and the problem of drug addiction (hashish). The reason for his link between this objective and the greatest objective is that the intellect is the tool or the locus of legal accountability (manat al-taklif).

Fifth: Preservation of Wealth. It is the mainstay of life. The original state in transactions between people is permissibility unless a prohibition is mentioned, or unless justice—for which laws were legislated—is not achieved. Accordingly, injustice and consuming people's wealth unjustly result in the execution of the hadd or a direct criminal punishment on the aggressors according to the known Shari'ah regulations, to be a lesson for others, without limiting that to the hadd punishments.

The Third Category: Subsidiary Objectives. These are scattered throughout his many writings, linked to one of the five main objectives, and in which the achievement of justice is considered, to ultimately lead to the greatest objective, which is the preservation of religion. Ibn Taymiyyah paid attention to them and considered them complementary to the original objectives.[^33] Subsidiary objectives complete and preserve the original ones, provided that the subsidiary does not contradict the original; otherwise, the subsidiary becomes void. An example of this is prayer: its original objective is the remembrance of Allah and His worship—the Almighty—but it also forbids indecency and wrongdoing, which is a subsidiary objective that strengthens and consolidates the original objective due to the fear, glorification, and awe of Allah—the Almighty—that occurs in the heart from leaving indecency and wrongdoing. He says regarding this: "In short, the Lawgiver has set causes for rulings that intend the acquisition of those rulings. Whoever points them out and commands them to someone who did not notice them among those who intend the permissible so that he may intend by them the purpose for which they were made, then he is a teacher of good."[^34] Looking into the original objective to know the secondary one and standing upon it is part of the good that people learn and for which the doer is rewarded.

Examples of this include:

First: The objective of completing and affirming the natural disposition (fitrah). The fitrah implanted in humans is religion, and the sending of messengers was to preserve it, adhere to it, and not change it. He says regarding this: "That command, prohibition, promise, and threat in the Shari'ah is a completion of the fitrah, and each of them is an aid to the other. The Shari'ah is a completion of the natural fitrah, and the natural fitrah is a principle and an aid to faith in the Shari'ah and acting upon it. The happy one is he who follows the religion that rectifies him, so he becomes among the people of righteous deeds in the hereafter; and the wretched one is he who does not follow the religion and does not perform the work brought by the Shari'ah."[^35]

Among the examples of his interest and Maqasid applications through interest in subsidiary objectives is what came from his words on the prohibition of the marriage of the muhallil (legalizer), where he says: "The return of the woman to her husband is only permissible if the marriage that is truly a marriage is found. Marriage is only such if marriage is intended by it. The original state in a contract is that its benefits and fruits be intended. Divorce here is a removal of the fruits and benefits. A thing is done for its most common benefits and objectives that require its survival and duration, and it is not done for its rarest benefits and objectives that are not only incompatible with its reality but rather inclusive of it and necessitating it. So how if they were contradictory and destructive to it, and repelling its reality? The reality of marriage is only completed if what is its objective is intended, or its very existence is intended for some of its necessities and followers. Marriage is not intended in the Shari'ah, nor in custom, for the divorce that necessitates the legalization of the forbidden. For divorce is the lifting of marriage and its removal, and the intention to bring a thing into existence to annihilate it without a purpose related to its very existence is impossible. The reality of marriage and its objective is the achievement of the connection between the spouses which includes the achievement of tranquility and pairing between the spouses, the benefit of enjoyment and its followers, affection, mercy, cohabitation, companionship, the covenant of the family, and the raising of sisters. It is like brotherhood, companionship, and loyalty, and similar connections that require the desire of each of the connected parties for the other. Indeed, it is the most emphasized of connections, for the rectification of creation and its survival is not completed except by this connection, unlike those connections which are completers of interests."[^36]

Also of this type is his interest in standing upon the objectives of acts of worship. Allah—the Almighty—legislated acts of worship for people, and He—Glorified be He—revealed some of their objectives and ends and hid others. Imam Ibn Taymiyyah is among those scholars who were interested in highlighting the objectives of acts of worship such as prayer, fasting, Hajj, and others without affectation that takes them away from their original ends in compliance with the command of Allah—Glorified be He. He addressed in many of his works some of these secrets, seeing that the purpose of prayer is the remembrance of Allah—the Almighty—in every state. He says: "Since the remembrance of Allah is the purpose of prayer, Abu al-Darda' said: (As long as you remember Allah, you are in prayer even if you were in the market)[^37]"[^38].

He—may Allah the Almighty have mercy on him—was asked about giving the value in Zakat, and he said after presenting the opinions of the jurists on that: "The most apparent in this is: that giving the value without need or a preponderant interest is forbidden. For this reason, the Prophet—peace and blessings be upon him—estimated the compensation as two sheep or twenty dirhams and did not deviate to the value... and because Zakat is built on consolation (muwasah), and this is considered in the amount of wealth and its type. As for giving the value due to need, interest, or justice, there is no harm in it."[^39]

Second: Ibn Taymiyyah's Interest in the Role of Maqasid in the Purification of the Soul

The purification of the soul (tazkiyat al-nafs) is among the greatest objectives for which Allah—Glorified be He—sent the messengers and revealed the books. Allah—the Almighty—said: {Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error}[^40]. In another place: {It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in manifest error}[^41].

Purification is the education of the human being intellectually, spiritually, and physically. From here, the Islamic Shari'ah came with various rulings to refine that soul from these overlapping and integrated aspects at the same time. Allah—the Almighty—said: {By the sun and its brightness * And [by] the moon when it follows it * And [by] the day when it displays it * And [by] the night when it covers it * And [by] the sky and He who constructed it * And [by] the earth and He who spread it * And [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 instills it [with corruption] * Thamud denied [their prophet] by their transgression}[^42].

Thus, he who achieves purification succeeds, wins, and prospers in his quest: which is distance from what angers Allah of sins, and increasing what brings one closer to Allah of righteous deeds, and thereby the value of the soul rises. Conversely, he who instills it with characteristics that stand between the owner and the performance of righteous deeds, depriving it of elevation and increase in good, and the nobility of the soul, loses and fails. It is impossible to separate the purificatory and spiritual dimensions of the human being from other living matters.

Muslim scholars have cared for the concept of purification in this regard. Al-Raghib al-Asfahani, for example, emphasizes that man does not deserve to carry out the task of vicegerency (khilafah) on earth except by seeking the noble traits of the Shari'ah, which are wisdom and standing among people with justice, excellence, and virtue. Seeking these matters is not achieved except through man's refinement of his own soul first before others. Thus, the noble traits of the Shari'ah begin with the purity of the soul through learning to reach wisdom, then chastity to reach generosity, and patience to realize courage and forbearance, then justice to correct actions.[^43]

From here came Ibn Taymiyyah's critique of some jurists who reason Shari'ah rulings by the preservation of worldly interests and do not care for what relates to the rectification of hearts and their purification, where he said: "A group of those who delve into the foundations of jurisprudence and the reasoning of Shari'ah rulings by suitable attributes, when they speak about suitability, and that the Lawgiver's arrangement of rulings upon suitable attributes includes achieving the interests of the servants and repelling their harms, and they saw that interest is of two types: otherworldly and worldly, they made the otherworldly what is in the politics of the soul and the refinement of morals of wisdom, and they made the worldly what includes the preservation of blood, wealth, private parts, intellects, and apparent religion. They turned away from what is in the inward and outward acts of worship of types of knowledge of Allah, and the states of hearts and their actions: such as love for Allah, fear of Him, sincerity of religion for Him, reliance upon Him, hope for His mercy, and supplicating Him."[^44]

Indeed, he went further than that, considering that Shari'ah teachings and rulings result in the joy of the spirit and heart more than the feeling of obligation (taklif), and in that is a confirmation of the fruits of purifying the soul and spirit. He says regarding this: (It did not come in the Book, the Sunnah, or the speech of the predecessors to release the statement upon faith and righteous work that it is an obligation (taklif), as many of the theologians and jurists release that. Rather, the mention of obligation came in the place of negation, like His saying "Allah does not charge a soul except [with that within] its capacity" .. meaning: if obligation occurs in the command, it only occurs to the extent of capacity, not that the entire Shari'ah is called an obligation, while most of it is the delight of the eyes, the joy of hearts, the pleasure of spirits, and the perfection of bliss)[^45].

Sheikh Abu Zahra says about Ibn Taymiyyah's choices in his fatwas: "The second choice is closeness to the needs of people and their familiarity, and achieving their interests and justice among them. For after his verification of the connection between the ruling and the Shari'ah source, from the Book or Sunnah, he chooses the most just and that which suits the era and agrees with needs. The third choice: achieving the Shari'ah meanings for which the rulings were legislated. He is thus very keen in everything he chooses, issues fatwas on, and comments on of opinions."[^46]

Among what he noted was the expression of his fear of alienating people from this tolerant Shari'ah by merely imagining that they are obligations that can be accompanied by distress and hardship, which causes slowness in compliance or perhaps negligence in performing them in their entirety for some of the legally accountable. In his words is a clarification of the necessity for scholars and researchers to care for this great objective, especially in the reality lived today, as that is what encourages the legally accountable to accept following the Shari'ah in its rulings and realizing that its rulings are furthest from intending hardship, constraint, and difficulty upon them.

His consideration—may Allah have mercy on him—and what he noted in that is among the strongest and clearest evidence of his balanced, holistic view in activating the objectives of legislation and directing them in a direction that achieves the purposes of the Shari'ah in the rectification of the legally accountable in this world and the hereafter. He says regarding this: (The very faith in Allah, His worship, His love, and His glorification is the nourishment of man, his strength, his rectification, and his mainstay as the people of faith are upon, and as the Quran indicated, not as those who believe among the people of theology and their like say: that His worship is an obligation and hardship and contrary to the purpose of the heart for the sake of mere trial and testing, or for the sake of compensation with a wage as the Mu'tazilites and others say; for even if there is in righteous deeds what is contrary to the passion of the soul, Allah—Glorified be He—rewards the servant for the commanded deeds despite the hardship, as He—the Almighty—said: {That is because they are not afflicted by thirst or fatigue} the verse, and he—peace and blessings be upon him—said to Aisha: "Your reward is according to your fatigue," but that is not the primary purpose of the Shari'ah command, rather it occurred implicitly and following causes that this is not the place for)[^47].

Among the manifestations of his piercing insights as well in his Maqasid orientations is linking worldly interests to Shari'ah objectives. He says regarding this: "Bringing benefit occurs in the world and in religion. In the world, it is like transactions and actions that are said to have an interest for the creation without a Shari'ah prohibition. In religion, it is like many of the knowledges, states, acts of worship, and asceticisms that have an interest for man. So whoever restricts interests to the punishments in which there is the repelling of corruption from those states to preserve the body only, has restricted [the matter]."[^48]

Thus, the objectives do not remain confined to specific fields without extending to what is more beneficial for people in their worldly life and their hereafter. For he who does not know how to build his world, rarely knows how to build his hereafter. He says in this: "But knowledge of correct analogy and the corrupt is among the greatest of sciences. This is only known by one who is expert in the secrets of the Shari'ah and its objectives, and what the Shari'ah of Islam contains of beauties that exceed counting, and what it includes of the interests of the servants in their worldly life and their return to the hereafter, and what it contains of profound wisdom, extensive mercy, and perfect justice."[^49]

Whoever contemplates these Maqasid pauses will notice the importance of activating them in the reality of contemporary fatwas and legal reasonings, and the tangible difference they can make in strengthening the purposes of the Shari'ah from acts of worship and transactions in the soul of the legally accountable, and the dimensions of all that in reality.

Conclusion

This study addressed some of the features of the Maqasid orientations of Ibn Taymiyyah—may Allah have mercy on him. Imam Ibn Taymiyyah paid clear attention to the general objectives of Islamic Shari'ah, such that anyone looking into his works finds that the majority of them revolve around achieving general objectives, in their various types, and linking them to the rectification of the legally accountable in their worldly life and their return to the hereafter. Many contemporary researchers have noted Ibn Taymiyyah's role—may Allah have mercy on him—in Maqasid thought, to the extent that some considered him one of the most prominent pillars of Maqasid-based ijtihad.

From here, this study stood upon some fragments of his Maqasid heritage that he left scattered in many of his books, works, and letters. He is truly considered among the most important scholars who highlighted the science of Maqasid, especially in the fatwas and jurisprudential issues he built upon them. He contributed to the aspects of theorizing and grounding this science as well as the aspects of establishing rules and activation.

The need arises at the present time for more studies that research those fatwas and issues he built—may Allah have mercy on him—and other scholars interested in Maqasid—according to their understanding of the lived reality and their activation of the objectives of legislation therein, through legal reasonings that highlight the tolerance of the Shari'ah and its suitability to respond to the variables of time and place in accordance with the firmness of its foundations and the stability of its principles.

As the study stood upon some of his Maqasid orientations: such as his classification of objectives and his interest in the role of objectives in the purification of the soul, it confirms the existence of many aspects that researchers should pay attention to, shed light on, and benefit from in addressing the developments of the era with a Maqasid spirit that aims to achieve the purpose of the Shari'ah in the rectification and reform of the legally accountable in their world and their hereafter.

Index of Sources and References

Al-Azim Abadi, Muhammad Ashraf bin Amir bin Ali bin Haidar. Awn al-Ma'bud Sharh Sunan Abi Dawud, with the marginalia of Ibn al-Qayyim, Dar al-Kutub al-Ilmiyyah Beirut, Second Edition, 1415 AH.
Al-Raghib al-Asfahani, Abu al-Qasim al-Husayn bin Muhammad bin al-Mufaddal. Al-Dhari'ah ila Makarim al-Shari'ah, edited by: Abu al-Yazid Abu Zayd al-Ajami, Dar al-Salam for Printing and Publishing, 1428 AH – 2007 AD.
Al-Badawi, Yusuf. Maqasid al-Shari'ah al-Islamiyyah 'inda Ibn Taymiyyah. Dar al-Nafais. Jordan / Amman. 1421 AH / 2000 AD.
Al-Bazzar, Abu Hafs. Al-A'lam al-Aliyyah fi Manaqib Shaykh al-Islam Ibn Taymiyyah, edited by: Salah al-Din al-Munajjid, Dar al-Kitab al-Jadid, Beirut, 1396 AH.
Ibn Taymiyyah, Al-Zuhd wa al-Wara' wa al-Ibadah, Al-Manar Library, Jordan, 1407 AH.
Ibn Taymiyyah, Al-Fatawa, King Fahd Complex for the Printing of the Holy Quran, Madinah, Kingdom of Saudi Arabia. 1416 AH / 1995 AD.
Ibn Taymiyyah, Bayan al-Dalil 'ala Butlan al-Tahlil, edited by: Hamdi al-Salafi, Al-Maktab al-Islami, Beirut, 1998 AD.
Ibn Taymiyyah, Iqtida' al-Sirat al-Mustaqim li Mukhalafat Ashab al-Jahim, edited by: Nasir al-Aql, Dar Alam al-Kutub, Beirut, 1999 AD.
Ibn Taymiyyah, Ahmad bin Abd al-Halim. Al-Istiqamah, edited by: Muhammad Rashad Salim, Dar al-Fadilah, Riyadh, 1425 AH - 2005 AD.
Al-Hanbali, Ibn Rajab. Dhayl Tabaqat al-Hanabilah. Edited by: Muhammad Hamid al-Fiqi, Matba'at al-Sunnah al-Muhammadiyyah, Egypt 2/387.
Al-Dhahabi, Muhammad bin Ahmad. Al-Mu'jam al-Mukhtass (bi al-Muhaddithin). Edited by: Muhammad al-Habib al-Hila, Maktabat al-Siddiq, Taif, 1408 AH - 1988 AD.
Al-Dhahabi, Tadhkirat al-Huffaz. Dar Ihya' al-Turath al-Arabi, Beirut.
Rahhal, Alaeddin Hussein. Ma'alim wa Dawabit al-Ijtihad 'inda Shaykh al-Islam Ibn Taymiyyah. Dar al-Nafais, Jordan/Amman 1422 AH – 2002 AD.
Abu Zahra, Muhammad. Ibn Taymiyyah Hayatuhu wa 'Asruhu, Ara'uhu wa Fiqhuhu, Dar al-Fikr al-Arabi, Cairo.
Al-Tunaiji, Ibrahim Ali. Maqasid al-Shari'ah al-Islamiyyah fi al-Mu'amalat al-Maliyyah 'inda Ibn Taymiyyah.
Al-Asqalani, Ahmad bin Hajar. Al-Durar al-Kaminah fi A'yan al-Mi'ah al-Thaminah, edited by: Muhammad Sayyid Jad al-Haq, Dar al-Kutub al-Hadithah, Cairo 1385 AH.
Al-Umran, Muhammad Uzair Shams and Ali bin Muhammad. Al-Jami' li Sirat Shaykh al-Islam khilal Sab'at Qurun. Supervised and introduced by Bakr bin Abdullah Abu Zayd, Dar Ilm al-Fawa'id, Makkah, 2nd ed., 1422 AH.
Al-Ghusn, Abdullah. Da'awa al-Munawi'in li Shaykh al-Islam Ibn Taymiyyah - 'Ard wa Naqd, Dar Ibn al-Jawzi, Dammam.
Farrukh, Umar. Ibn Taymiyyah al-Mujtahid bayna Ahkam al-Fuqaha' wa Hajiyat al-Mujtama', Dar Lubnan, 1411 AH.
Al-Qahtani, Misfer. Maqasid al-Shari'ah 'inda Shaykh al-Islam Ibn Taymiyyah. Journal of Contemporary Jurisprudential Research; Issue (36), 1418 AH.
Al-Karmi, Mar'i. Al-Shahadah al-Zakiyyah fi Thana' al-A'immah 'ala Ibn Taymiyyah, edited by: Najm Abd al-Rahman Khalaf, Dar al-Furqan, Amman, Mu'assasat al-Risalah, Beirut, 2nd ed., 1405 AH - 1985 AD.
Al-Nadwi, Abu al-Hasan. Ibn Taymiyyah. Dar al-Qalam, Kuwait, 4th ed., 1416 AH.
Abd al-Hadi, Muhammad bin Ahmad. Al-Uqud al-Durriyyah min Manaqib Shaykh al-Islam Ahmad bin Taymiyyah, edited by: Al-Halawani, Tal'at. Al-Faruq al-Hadithah for Printing and Publishing, 1422 AH - 2002 AD.
Electronic Links:

[^1]: In the past, such as: Al-Juwayni in Al-Burhan, his student Al-Ghazali in Al-Mustasfa, Al-Razi in Al-Mahsul, Al-Amidi in Al-Ihkam, Izz al-Din bin Abd al-Salam in Qawa'id al-Ahkam, his student Al-Qarafi in Al-Furuq, Ibn Taymiyyah in parts of Majmu' al-Fatawa and other books, his student Ibn al-Qayyim in Miftah Dar al-Sa'adah and I'lam al-Muwaqqi'in, Al-Shatibi in Al-Muwafaqat, and Al-Zarkashi in Al-Bahr al-Muhit. In modern times, such as: Muhammad al-Tahir bin Ashur in Maqasid al-Shari'ah al-Islamiyyah, Allal al-Fassi in Maqasid al-Shari'ah al-Islamiyyah wa Makarimuha, and Ahmad al-Raysuni in Nazariyat al-Maqasid 'inda al-Imam al-Shatibi.
[^2]: Other various expressions by scholars were mentioned expressing this meaning, including but not limited to: that the Shari'ah is benefit and repulsion (Al-Juwayni), and that it came to bring interests and increase them and ward off harms and reduce them (Ibn Taymiyyah), and that its foundation and basis are on wisdoms and the interests of the servants in their worldly life and their return to the hereafter, and it is all justice, all mercy, all interests, and all wisdom (Ibn al-Qayyim), and that the establishment of Shari'ahs is only for the interests of the servants in both the immediate and the future (Al-Shatibi).
[^3]: Dhayl Tabaqat al-Hanabilah, Ibn Rajab al-Hanbali (736-795 AH), edited by Muhammad Hamid al-Fiqi, Matba'at al-Sunnah al-Muhammadiyyah, Egypt 2/387.
[^4]: Al-Mu'jam al-Mukhtass (bi al-Muhaddithin), Muhammad bin Ahmad al-Dhahabi (673-748 AH), edited by Muhammad al-Habib al-Hila, Maktabat al-Siddiq, Taif, 1408 AH – 1988 AD. (No. 22).
[^5]: Tadhkirat al-Huffaz, Muhammad bin Ahmad al-Dhahabi, Dar Ihya' al-Turath al-Arabi, Beirut. (3/1496 - 1498 No. 1175).
[^6]: Dhayl Tabaqat al-Hanabilah, op. cit. (2/387-408).
[^7]: Al-Durar al-Kaminah fi A'yan al-Mi'ah al-Thaminah, Ahmad bin Hajar al-Asqalani (773-852 AH), edited by Muhammad Sayyid Jad al-Haq, Dar al-Kutub al-Hadithah, Cairo 1385 AH.
[^8]: Al-A'lam al-Aliyyah fi Manaqib Shaykh al-Islam Ibn Taymiyyah, Abu Hafs al-Bazzar (688-749 AH), edited by Salah al-Din al-Munajjid, Dar al-Kitab al-Jadid, Beirut, 1396 AH.
[^9]: Al-Uqud al-Durriyyah min Manaqib Shaykh al-Islam Ahmad bin Taymiyyah, Muhammad bin Ahmad Ibn Abd al-Hadi (705-744 AH), ed: Tal'at al-Halawani, Al-Faruq al-Hadithah for Printing and Publishing, 1422 AH - 2002 AD.
[^10]: Al-Shahadah al-Zakiyyah fi Thana' al-A'immah 'ala Ibn Taymiyyah, Mar'i al-Karmi, ed: Najm Abd al-Rahman Khalaf, Dar al-Furqan, Amman, Mu'assasat al-Risalah, Beirut, 2nd ed., 1405 AH - 1985 AD.
[^11]: Al-Shahadah al-Zakiyyah fi Thana' al-A'immah 'ala Ibn Taymiyyah, Mar'i al-Karmi, ed: Najm Abd al-Rahman Khalaf, Dar al-Gharb al-Islami, Beirut, 1406 AH - 1986 AD. (The reference in the text is Al-Kawakib al-Durriyyah but the reference details are for Al-Shahadah al-Zakiyyah).
[^12]: Ibn Taymiyyah Hayatuhu wa 'Asruhu, Ara'uhu wa Fiqhuhu, Muhammad Abu Zahra, Dar al-Fikr al-Arabi, Cairo.
[^13]: Shaykh al-Islam al-Hafiz Ahmad bin Taymiyyah, Abu al-Hasan al-Nadwi, Dar al-Qalam, Kuwait, 4th ed., 1416 AH.
[^14]: Ibn Taymiyyah al-Mujtahid bayna Ahkam al-Fuqaha' wa Hajiyat al-Mujtama', Umar Farrukh, Dar Lubnan, 1411 AH.
[^15]: Da'awa al-Munawi'in li Shaykh al-Islam Ibn Taymiyyah 'Ard wa Naqd, Abdullah al-Ghusn, Dar Ibn al-Jawzi, Dammam, pp. 139-161.
[^16]: Al-Jami' li Sirat Shaykh al-Islam khilal Sab'at Qurun, Muhammad Uzair Shams and Ali bin Muhammad al-Umran, supervised and introduced by Bakr bin Abdullah Abu Zayd, Dar Ilm al-Fawa'id, Makkah, 2nd ed., 1422 AH.
[^17]: Al-Uqud al-Durriyyah, p. 40.
[^18]: Al-A'lam al-Aliyyah, pp. 31, 32.
[^19]: Tarjamat Shaykh al-Islam, Ibn Hajar, p. 20.
[^20]: Majmu' al-Fatawa, Ibn Taymiyyah, Vol. 7/7.
[^21]: Ahmad bin Abd al-Halim bin Taymiyyah, Al-Istiqamah, edited by: Muhammad Rashad Salim, Dar al-Fadilah, Riyadh, 1425 AH - 2005 AD, p. 513.
[^22]: Ibn Taymiyyah, Majmu' al-Fatawa, 4/363, and the text was also cited by Ibn al-Qayyim in I'lam al-Muwaqqi'in, 2/57.
[^23]: Al-Badawi, Maqasid al-Shari'ah 'inda Ibn Taymiyyah, previous reference, p. 54.
[^24]: Al-Zuhd wa al-Wara' wa al-Ibadah, Taqi al-Din Abu al-Abbas Ahmad bin Abd al-Halim bin Abd al-Salam bin Abdullah bin Abi al-Qasim bin Muhammad Ibn Taymiyyah, Al-Manar Library, Jordan, 1407 AH, Vol. 1/96.
[^25]: Ibn Taymiyyah, Al-Fatawa, previous reference, Vol. 6/171.
[^26]: Majmu' al-Fatawa, 7/7.
[^27]: Al-Istiqamah 513.
[^28]: Majmu' al-Fatawa 3/19.
[^29]: Majmu' Fatawa Ibn Taymiyyah Vol. 1, p. 93.
[^30]: Ibn Taymiyyah, Iqtida' al-Sirat al-Mustaqim li Mukhalafat Ashab al-Jahim, edited by: Nasir al-Aql, Dar Alam al-Kutub, Beirut, 1999 AD, p. 76.
[^31]: Ibn Taymiyyah, Majmu' al-Fatawa, previous reference, Vol. 32, Book of Marriage.
[^32]: Yusuf al-Badawi, previous reference, p. 466.
[^33]: Ibn Taymiyyah, Al-Fatawa, Vol. 20, p. 193.
[^34]: Ibn Taymiyyah, Bayan al-Dalil 'ala Butlan al-Tahlil, edited by: Hamdi al-Salafi, Al-Maktab al-Islami, Beirut, 1998 AD, p. 170.
[^35]: Ibn Taymiyyah, Risalah fima idha kana fi al-Abd Mahabbah, edited by: Muhammad Rashad Salim, within the book Arabic and Islamic Studies. Cairo. 1403 AH. p. 452.
[^36]: Ibn Taymiyyah, Bayan al-Dalil, previous reference, p. 464.
[^37]: Also mentioned by Imam Ibn al-Qayyim in Tahdhib Sunan Abi Dawud, and I have not found it in the primary text books. See: Awn al-Ma'bud Sharh Sunan Abi Dawud, with the marginalia of Ibn al-Qayyim, Muhammad Ashraf bin Amir bin Ali bin Haidar, Abu Abd al-Rahman, Sharaf al-Haq, al-Siddiqi, al-Azim Abadi, Dar al-Kutub al-Ilmiyyah Beirut, Second Edition, 1415 AH, 1/66.
[^38]: Al-Fatawa, previous source, 4/468.
[^39]: Majmu' al-Fatawa, previous source, 25/82 – 83.
[^40]: Surah Al-Imran: 164.
[^41]: Surah Al-Jumu'ah: 2.
[^42]: Surah Ash-Shams: 1-11.
[^43]: Abu al-Qasim al-Husayn bin Muhammad bin al-Mufaddal known as Al-Raghib al-Asfahani, Al-Dhari'ah ila Makarim al-Shari'ah, edited by: Abu al-Yazid Abu Zayd al-Ajami, Dar al-Salam for Printing and Publishing, 1428 AH – 2007 AD, p. 18.
[^44]: Majmu' Fatawa Ibn Taymiyyah, Vol. 32, p. 234.
[^45]: Previous reference, Vol. 1, pp. 24-25.
[^46]: Muhammad Abu Zahra, Ibn Taymiyyah, p. 340.
[^47]: Majmu' al-Fatawa, Vol. 1, p. 36.
[^48]: Majmu' Fatawa Ibn Taymiyyah, Vol. 11, p. 343.
[^49]: Majmu' al-Fatawa, by Ibn Taymiyyah, 4/363, and the text was also cited by Ibn al-Qayyim in I'lam al-Muwaqqi'in, 2/57.