 Falsafa, however, always remained the pursuit of a small minority, at the edges of the world of Islamic education. The position of logic was transformed by al-Ghazālī. Whereas his attitude to falsafa was ambiguous, he declared that logic—he had in mind Avicenna’s version of Aristotelian syllogistic—was useful, even essential, for the Islamic sciences, such as law, that occupied much of the curriculum in the madrasas, which were beginning to flourish in his time. Following his lead, logic became a fixed part of madrasa education. In the thirteenth century, succinct logical textbooks were written, such as al-Abharī’s Īsāghūjī and al-Kātibī’s Shamsiyya, which were then the subject of many commentaries. The concerns of madrasa logic were formal: developing further Avicenna’s path in syllogistic, especially modal syllogistic, relational syllogisms and the Liar Paradox. This tradition was continued in Iran, Turkey and India, each of these regions increasingly separated from the others, down to the nineteenth century. (See the entry on  Arabic and Islamic philosophy of language and logic.)[35]