 Avicenna’s original adaptation of the Metaphysics can be best appreciated in the metaphysical sections of his summae of philosophy, which combine the taxonomical and exegetical approaches to Aristotle’s work (see  section 1),  with the main intent of updating and upgrading Aristotle’s metaphysical model. On the one hand, in so far as they are collections of the different branches of philosophy, and expound metaphysics together with logic, natural philosophy, and mathematics, these works give metaphysics a precise position in the system of the philosophical disciplines. On the other hand, they provide an explanation of Aristotle’s text by incorporating it into Avicenna’s own discourse by means of a report which modifies the formulation of the original text and changes the arrangement of its parts. More importantly, they adapt the scientific profile and the specific content of the Metaphysics to new epistemological requirements, to the doctrinal progress of post-Aristotelian philosophy, and to the Islamic setting with which metaphysics is now called to interact. Specifically, they adjust the tentative scientific configuration assigned to Metaphysics by Aristotle himself to higher epistemological standards; they refine the doctrine of the Metaphysics and mold it with theories taken from other authors and works within the Aristotelian tradition, or from the fruits of Avicenna’s own mind; and they make the final treatment of philosophical theology in metaphysics compliant with religious concerns and the theological agenda of the Islamic milieu in which Avicenna’s summae are produced.