 Avicenna reads his main reference—Aristotle’s Metaphysics—in the light of two interrelated traditions: that of the Late Ancient commentators (e.g., Alexander of Aphrodisias, Themistius, Ammonius of Hermias) and that of the Neo-Platonic writings known in the Arabic world—the so-called Plotiniana and Procliana  arabica[1]—part  of which were ascribed to Aristotle himself. He consequently reinterprets Aristotle’s Metaphysics and gives an original structure to his own text (Bertolacci 2006: Ch. 5; Menn  2013).[2]  The Arabic-Islamic traditions of philosophy and theology (Yaḥyā ibn ʿAdī, al-Fārābī, the Kalām) are also essential to understanding Avicenna’s metaphysics: not only does Avicenna’s terminology often depend on his predecessors, but also some of the solutions he adopts are the result of the ongoing discussion about their positions. Yet Avicenna surpasses both his sources and his interlocutors. From a theoretical point of view, his metaphysics is, in fact, incredibly rich and refined. Many issues—such as being and universality, the God-world relationship, the problem of evil—receive a quite original treatment in Avicenna’s system. This clearly explains the paramount importance Avicenna’s metaphysics has for the history of philosophy, in both the West and the East. Indeed, thanks to the Toledo Latin version of the Ilāhiyyāt of Kitāb al-Šifāʾ (Liber de philosophia prima sive scientia divina), every Latin medieval philosopher from the late 12th century onwards encountered one or more of Avicenna’s interpretations (Hasse and Bertolacci 2011; Bertolacci 2013). In the East (and especially in the Persian area), Avicenna’s metaphysics not only profoundly influenced philosophy and theology, but also founded a centuries-old tradition which can be considered still extant (Endress 2006; Michot 1993; Wisnovsky 2004, 2011, 2014). 