 Avicenna’s dual characterization of metaphysics results in a profound connection between theology and ontology. Inasmuch as It exists, the First Principle partially coincides with the subject-matter of metaphysics, so that theology is included in ontology: the existence of God is part of existence (Ilāhiyyāt, I, 2, 14, 4–10: the Principle is the Principle of part of being). The dual definition of metaphysics reflects a twofold way of considering existence or being itself: when it is taken as set apart from any condition, and hence taken to be absolute, being is the subject-matter of metaphysical investigation. On the contrary, when it is identified as the being of the Principle, it is necessarily defined as uncaused. In fact, the definition of metaphysics as a science and its twofold denomination derive from a logical-predicative distinction: being is either not on condition of (min ġayr šarṭ)—and is hence an undetermined common being—or is on condition of not and requires that (non-relational) predications be excluded. In more technical terms (analogous distinctions define quiddity and genus in Ilāhiyyāt,V,1 and V,3) being is either not on the condition of adding a determination (lā bi-šarṭi al-ziyāda)—and can therefore be unconditionally predicated of everything—or is on the condition of not adding a composition (maʿa šarṭi lā ziyādati tarkīb; Ilāhiyyāt, I, 2, 13, 8–13; VIII, 4, 347, 10–16; Porro 2011b; Lizzini 2013). In the latter case, being constitutes the divine being which is the research object of metaphysics, i.e., the answer to the questions: does an uncaused principle exist? And if so, what are its properties? 