 A further intermediate line of influence, which is the one that ultimately prevails, is the fruitful and positive “contamination” of Avicenna’s metaphysics with systems of thought originally foreign to it. This trend towards combining approaches and developing in new directions takes place, for example, with regard to the theory of illumination (Muḥammad Ibn Maḥmūd al-Šahrazūrī, 2nd half of the VII/XIIIc.), or to sufism (Muḥyīʾ al-Dīn Ibn ʿArabī, d. 1240; Ibn Sabʿīn of Murcia, c. 1217–1270; Ṣadr al-Dīn al Qūnawī, 1207–1274). But the most noteworthy aspect of this tendency—which possibly starts in the cultural environment where al-Ġazālī was formed—is the adoption of Avicenna’s metaphysics by Muslim theologians or mutakallimūn. In general, the tendency to integrate Avicenna’s metaphysics into new doctrinal settings represents the most interesting area of the reception of Avicenna’s thought, since it requires a thorough revision of Avicenna’s original stance to adapt it to an illuminationist, mystical, or theological context. Together with the trends towards acceptance or rejection, this tendency to revise stretches over a period which is much longer than the pre-Avicennian phase of falsafa.