 At the present stage of research, we can tentatively conclude that no single work of Avicenna conveyed his metaphysical thought to later centuries, although it is premature to assess how, when, and where these different writings interacted and competed in transmitting Avicenna’s view of metaphysics, and which of them enjoyed the status of Avicenna’s most influential metaphysical work. Among them, the manuscript diffusion, the commentatorial activity, and the consideration and esteem of The Science of Divine Things deserve special attention, since they cross the centuries and represent an uninterrupted trail of post-Avicennian philosophy, from Avicenna’s first disciples until today. Such a continuity looks unattested in the case of the other metaphysical works by Avicenna. In the continuum represented by the circulation of The Science of Divine Things, one may discern a peak: this is the Safavid era in Iran (XVI-XVIII c.), which—if we decide to call “golden” the period 1100–1350—can be labelled the “platinum” age of the reception of Avicenna’s metaphysics through The Science of Divine Things. But this peak has firm roots in previous centuries, especially in the key-figure of Naṣīr al-Dīn al-Ṭūsī and his school, and extends both backwards and forwards, according to a comprehensive view of post-Avicennian falsafa.