 The study of Arabic metaphysics can be approached from a variety of interconnected perspectives. On the one hand, a group of historical issues emerges, such as the ways according to which the Metaphysics was transmitted into Arabic and integrated in the culture of its new environment, the synergy of its transmission with the Arabic reception of other fundamental works of Aristotle (above all the Posterior Analytics, but also the Categories), and the continuation in Arabic philosophy of the main Greek paradigms of interpretation of the Aristotelian corpus, such as the Athenian background of al-Kindī’s philosophy vs. the Alexandrian heritage of the Aristotelians of Baghdad, or the purer Peripatetism of al-Fārābī vs. the Platonizing Aristotelianism of Yaḥyā Ibn ʿAdī and his followers. On the other hand, the epistemological reflection on metaphysics as a science undertaken by Arabic philosophers, in the effort to transform Aristotle’s still imperfect discipline into a full-fledged and rigorous scientific discourse, discloses a theoretical area of investigation that produces a progressive switch of attention from the Metaphysics (with capital “M”) to metaphysics (with lower-case “m”). Outside the narrower scope of philosophy and its history, it is interesting to note how the introduction of a foreign pagan discipline, like metaphysics, into a monotheistic social context, like the Islamic one, determines either the accordance or the antagonism between philosophical theology and revealed theology, or, in other words, between the quintessence of falsafa, on the one hand, and the speculation of kalām, on the other. The study of the ways in which this confrontation took place in the Islamic culture of the Middle Ages may shed light on the contemporary debate on the relationship between reason and faith and contribute to the promotion of dialogue among different cultures.