‘Abd al-Latif ends his presentation of the metaphysical science by summarizing the text of the pseudo-Theology from chapter 2 to chapter 10 (chapter nine is not included), more or less literally (Badawi 1955a, Ajoun 2017). Through the pseudo-Theology—as we have seen before, an item of the Arabic Plotinus—‘Abd al-Latif was exposed to a Neoplatonic doctrine on the causality of the Platonic ideas which took into account the Aristotelian themes of the immobile causality of the First Mover and the coincidence of the nature of what is the supreme intelligent and what is the supreme intelligible. ‘Abd al-Latif writes about the First Principle, True One, and Creator, which is known only through imperfect images and which is infinite in its essence, the process of emanation and the hierarchy from the First Principle to the word of coming to be, the nature and movement of the celestial bodies which move out of the desire to imitate the perfection of the First Unmoved Mover and to assimilate themselves to the Pure Good to the extent to which they are capable; the movement of the first sphere and the life in the world of coming to be; the ontological anteriority of the First Cause with respect to the proximate causes, the ascent of human soul from sensible to intellectual knowledge up to the First Principle, which is true intellect, true being, true perfection, true science and true substance. At the end he deals with the limits of our senses and of the human intellect in understanding the First Cause and the others separate beings: our intellect is weak in understanding concepts such as movement, time, matter, privation, and possibility, and it can attain them only through analogies and long meditation. Moreover, for our intellect the First Principle is the condition of knowing without being known by us, as the sun is the condition of our vision even though we cannot bear the direct sight of it. The Book on the Science of Metaphysics ends with the announcement of a treatise on political philosophy to follow, entitled The Conditions of the Perfect State and its Consequences: if people are educated to grew up in virtues, it will be possible to realize al-madina al-fadila, the Farabian perfect state.