 The Doctrines of the Philosophers was translated into Latin in the third quarter of the 12th century and into Hebrew first in 1292 and at least another two times within the next fifty years. These translations enjoyed much more success than the Arabic original. Whereas in Arabic, numerous books that follow a similar goal of presenting (and soon also improving) Avicenna’s philosophical system were composed during the 12th and 13th centuries, none of them were translated into Latin and very few became available in Hebrew. In the Latin as well as in the Hebrew traditions, translations of The Doctrines of the Philosophers overshadowed all of al-Ghazâlî’s other writings. The Latin translation, sometimes referred to as Summa theoricae philosophiae or as Logica et philosophia Algazelis, was the only book by al-Ghazâlî translated during the period of the transmission of Arabic philosophy to Christian Europe (the part on logic is edited in Lohr 1965, the two remaining parts on metaphysics and the natural sciences in al-Ghazâlî 1933). It was translated by Dominicus Gundisalivi (Gundissalinus, d. c. 1190) of Toledo in collaboration with someone referred to as “Magister Iohannes” (d. 1215), also known as Iohannes Hispanus (or Hispalensis), probably an Arabized Christian (a Mozarab), who was dean at the cathedral of Toledo in the 1180s and 1190s (Burnett 1994). The two translators seem to have omitted the short introduction and the explicit where the work is described as an uncommitted report of the falâsifa’s teachings. A small number of Latin manuscripts show signs that this translation was revised during the 13th century (Lohr 1965, 229) and in one case they preserve a Latin rendition of al-Ghazâlî’s original introduction (edited in Salman 1935, 125–27). That, however, had next to no influence on the text’s reception (Salman 1935), and the version that circulated among readers of Latin does not include al-Ghazâlî’s distancing statements (al-Ghazâlî 1506). The book thus concealed its character as a report of Avicenna’s teachings and its author “Algazel” was considered a faithful follower of Avicenna who had produced a masterful compendium of the latter’s philosophy. During the late 12th, the 13th, and the 14th centuries the Summa theoricae philosophiae was a principal source on the teachings of the Arabic philosophers in books by authors like Albert the Great (d. 1280) and Thomas Aquinas (d. 1274) that were essential to the development of the Latin philosophical tradition. The work was still used sporadically in the 15h century and even more often in the 16th century (Minnema 2014; Alonso 1958; d’Alverny 1986). Al-Ghazâlî’s identification as one of them is usually attributed to the limited knowledge of Latin scholars about matters relating to the authors of the texts they read. The assumption, however, that the Doctrines of the Philosophers is not merely a report of the teachings of the falâsifa but rather represents al-Ghazâlî’s genuine positions in philosophy is not limited to the Latin tradition. There are Arabic manuscripts that attribute a text that is quite similar to the Doctrines of the Philosophers to al-Ghazâlî without mentioning that the teachings therein are an uncommitted report. The oldest of these manuscripts was produced at the beginning of the 13th century at Maraghah, an important center of scholarship in NW Iran and is available in facsimile (Pourjavady 2002, 2–62). It shows that also in the Arabic tradition, the positions reported in the Doctrines of the Philosophy were closely associated with al-Ghazâlî. The “mis-identification” of al-Ghazâlî as a follower of Avicenna may have its roots in an attitude among some Arabic readers of al-Ghazâlî who saw in him a closer follower of the falâsifa than the mainstream Arabic tradition wished to acknowledge.