 The twelfth century is one of the most complex periods of transformation in Muslim intellectual history. The century before had seen the advent of the madrasa as the prime institution of learning in the Islamic world (Makdisi 1981: 27–32, especially 31), and Abû Hâmid al-Ghazâlî (d. 1111) had been appointed to the most prestigious of these new institutions. One of the most revered Muslim thinkers of all time, he took up Alfarabi's arguments in support of the utility of logic for theology and law, especially in his last juridical summa, Distillation of the Principles of Jurisprudence, a text which soon became a mainstay of the madrasa. The late twelfth century also saw Averroes produce what was effectively the last of the work in the Farabian tradition of logic, work which was to be translated into Hebrew and Latin but which was, with minor exceptions, neglected by Arabic logicians. Finally, through the course of the twelfth century, the modified Avicennan logic that would be adopted by the logic texts of the madrasa began to emerge.