 The arguments of Ilāhiyyāt I, 6–7—which are in part both reminiscent of and influential for those of the Kalām (Rudolph 1997; Alper 2004)—could be interpreted as an ontological proof of God’s existence (Hourani 1972; Morewedge 1979; Marmura 1980; Davidson 1987), especially when seen in relation to an earlier passage of Ilāhiyyāt I, where Avicenna attributes to metaphysics the power to establish the existence (iṯbāt) of God without recourse to sense data (Ilāhiyyāt I, 3, 21). Undeniably, Avicenna offers here a description of the status of necessary existence and a deduction of its properties.