{'fraction_non_alphanumeric': 0.06818181818181818, 'fraction_numerical': 0.013986013986013986, 'mean_word_length': 4.6683168316831685, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Ian Richard Netton, Allah Transcendent: Studies in the Structure and Semiotics of Islamic Philosophy, Theology and Cosmology , University of Exeter Arabic and Islamic Series (London: Routledge, 1989). Pp. 391.

Finally there is an unfortunate confusion in the use of such phrases as "Arab students of philosophy and logic" (e.g., p. xiii, etc.), "Arab logicians" (e.g., p. xiv, etc.), "Arab grammarians" (p. xv, etc.), "medieval Arab thinkers" (e.g., p. 168), "Arab translators of Greek texts" (p. 126), and "medieval Arab world" (p. 120). A serious scholarly work such as this should avoid such inaccuracies, which are at best misleading to nonspecialist readers. One can quite easily substitute phrases such as "students of Arabic philosophy," "grammarians of Arabic language," and the like. A more precise usage would be "Arabic and Persian philosophy and logic," a phrase that describes more accurately the development of philosophy in the Islamic world, at least in the thousand and few years from Farabi's time to the present, and would include all of the people who actually participated in this great enterprise from Andalusia to India.