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As a young m an he de -
voted his tim e to learn-
ing s ec ular and reli-
gious s c ienc es of his
tim e. He e xtended his
s tudies to learning Ara -
bic literature and c allig-
raphy. In refe renc e to
learning the s c ienc es of
religion, Ibn taym i y yah
bec am e a repres enta-
t i v e
o f
t h e
H a n b a l i
s c hool of thought, as he
l e a r n e d
j u r i s p r u d e n c e
from his father. E ven
though he bec am e full y
devoted to the Hanbali
s c hool of thought, he
c ontinued his s earc h of
learning to ac quir ing
k nowledge of the Qu ran
and hadith, in addition
to this he als o s tudied
t h e o l o g y,
P h i l o s o p h y,
and Sufis m ( whic h he
c am e to refute later on
in his life).
Having purs ued k no wl -
edge of Is lam , Ibn
Ta ym iy yah was fac ed
with the s truggle to re -
vive the Sunnah in a
s oc iety where there
we re m any de viant
groups . One s uc h s trug-
gle c am e es pec ially in
the unders tanding of
the nam es and attrib-
utes of Allah. Ibn
Ta ym iy yah greatl y re-
futed the rec ours e to
k alaam towards under -
s tanding the As m a Wa
Sifaat (Di vine Nam es
and Attributes )`, be-
c aus e it was not the
wa y in whic h the s alaf
c am e to unders tand it.
Ibn Taym i y yah argued
that it was not c orrec t
to us e philos ophic al
m ethods in order to
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