 From the doctrinal point of view, Arabic interpreters of the Metaphysics debated three basic theoretical issues. First of all, they reflected on the scientific configuration of the discipline presented by Aristotle in his work, with special focus on fundamental aspects such as its subject-matter (namely the issue of whether metaphysics is a philosophical theology, or an ontology, or both), structure, method, and position in the system of knowledge. This consideration of the epistemic status of metaphysics took into account an enlarged Aristotelian corpus, which included within theoretical philosophy a mathematics based on Euclid and Ptolemy (since Aristotle himself wrote no treatise on mathematics), and complemented the Metaphysics with pseudo-Aristotelian Neoplatonic metaphysical works (the Plotinian Theologia Aristotelis and the Proclean Liber de causis). The second concern is the investigation of specific doctrines related to the distinct issues within the Metaphysics. The prominent topics within the study of being qua being, or ontology, are the various aspects of the theory of essence, like the clarification of its relationship with form and substance, the discussion of the epistemological and ontological status of universals, etc. Of central importance in cosmology is the debate about the eternity vs. the origination of the world, and the mode of the universe’s production by the First Principle, whether by way of emanation from Its own essence or creation ex nihilo. In philosophical theology, finally, the features that Aristotle ascribes to the divine Unmoved Mover, with particular regard to Its unity, necessity and intellectual nature, provide the starting-points for far-reaching developments. The third concern is the discussion of the relationship of the philosophical theology contained in Aristotle’s Metaphysics with Islam, namely the assessment of the degree of compatibility between the rational conception of the divinity transmitted by Greek philosophy, on the one hand, and the image of God conveyed by Islamic prophetic revelation, on the other. The assumption of the oneness of truth, common among Arabic philosophers, allows the metaphysical part of philosophy to provide a rational and coherent account of the same divine realm disclosed by revelation, thereby putting it in competition with Islamic theology. The results of these three doctrinal concerns are interconnected, since a certain view of metaphysics as a science, and a certain stand on specific doctrinal points, can enhance or reduce the affinity of metaphysics with Islamic religion and the possibility of its integration into Muslim culture. A conception of metaphysics that limits the scope of this science to philosophical theology and minimizes the relevance of the general doctrine of being is particularly apt to underscore its compatibility with Islam. By contrast, a view of metaphysics in which the ontological dimension, in addition to the theological, plays a prominent role, and in which the First Principle’s properties are discordant, rather than congruent, with the Islamic divine attributes, goes in the opposite direction.