Finally ‘Abd al-Latif mentions the Metaphysics saying that in Aristotle’s Metaphysics beings are investigated according to a different method from that used in the science of nature. Unlike his Farabian source, al-Farabi’s Philosophy of Plato and Aristotle, ‘ as we know it, Abd al-Latif begins to analyze the metaphysical science which has as its objects of inquiry the divine and noble things. He seems to mention the pseudo-Theology of Aristotle, the paraphrastic selection from Plotinus’ Enneads (IV to VI) translated by ‘Abd al-Masih ibn Nai‘ma al-Himsi and corrected by al-Kindi. He states that Aristotle in the Theology (Kitab bi-utulugiyya) said that God created the terrestrial world for man and also created in man the intellect and dispersed it in his soul so that it might be a weapon which strengthens man to make him able to live in the earth (i.e., practical intellect) and to investigate the creation of the heavens and the earth and the wonders which are found in the heavens and on the earth (i.e., theoretical intellect). And he says that God is provident and takes care of qualitatively better men and inspires them as a result of the mediation of the active intellect either through the way of meditation, or through the way of the effulgence of soul or through the way of revelation.