 Besides the widespread study of logic  (§4.1),  four factors shape philosophizing in this period: Avicenna, kalām, Sufism and al-Ghazālī, whose thinking already combined the first three. Avicenna’s encyclopaedias almost completely replaced Aristotle’s texts as points of reference and a commentary tradition on them, especially Pointers, continued for centuries. New encyclopaedias, on Avicennian lines, were written and themselves received commentaries. Although Avicenna had some faithful followers, the attitude to his work was usually critical. In his Book of What has Been Carefully Considered, Abū-l-Barakāt al-Baghdādī (born c. 1077), a Jew who converted to Islam only at the end of his life, sets out his differences from Avicenna on many points. His critical stance was taken up in the influential commentary on Pointers by Fakhr al-Dīn al-Rāzī (c. 1150–1210), some of whose attacks were answered in the commentary written by the leading thinker of the next generation, the polymathic al-Tūsī ((1201–74). Al-Rāzī was also a leading kalām theologian: he responded to al-Ghazālī’s criticism of falsafa by, it seems, teaching two different sets of doctrines, accepting—despite his criticisms—many of Avicenna’s central doctrines—in his commentary, but rejecting them in his kalām writings (Griffel 2021). But, as even al-Rāzī’s own case shows—since he wrote in both disciplines, in the post-classical period the distinctions between kalām and philosophy (no longer usually known by the Greek-derived term falsafa but as hikma—“wisdom”) were softened. For example, the very influential Book of Stations in Kalām by al-Ījī (d. 1355), which was commented on by al-Jurjānī (and that commentary in its turn gathered super-commentaries), sets out large parts of Avicenna’s teaching, although it argues against most of it (Dhanani 2017).