 In Avicenna, all the previous trends of the Arabic tradition of the Metaphysics converge and find their synthesis. This is particularly manifest in the philosophical theology that invariably concludes his accounts of metaphysics in the summae and that finds its most lucid expression in The Science of Divine Things. In this section, Avicenna reiterates the connection between Metaph. α, 2 and Λ, 6–10 that is typical of al-Kindī’s selective way of approaching the Metaphysics, while also incorporating procedures of explanation ad litteram and by way of questions (per modum quaestionis) of Metaph. α, 2 that are reminiscent of the Baghdad Aristotelians’ exegetical method, and discussing a sequence of themes that mirrors the structure of the theological philosophy of al-Fārābī’s political treatises. The Aristotelian core of this section is then expanded by means of accretions taken from Alexander of Aphrodisias’ and Themistius’ works on metaphysics (the Aristotelian commentators mentioned by al-Fārābī and translated into Arabic by the Baghdad Aristotelians), and from the pseudo-Aristotelian, Neoplatonic works that were commonly appended to the Metaphysics in Arabic philosophy, i.e., the Plotinian Theologia Aristotelis and the Proclean Liber de Causis, produced within al-Kindī’s circle. As a result, Avicenna’s metaphysics harmonizes al-Kindī’s emphasis on the theological component of the Metaphysics with al-Fārābī’s vindication of the foundational role of ontology; by the same token, Avicenna reconciles al-Fārābī’s view of metaphysics as a science modeled on the epistemology of the Posterior Analytics with the Baghdad Aristotelians’ project of an integral explanation of Aristotle’s text. In this way, the congruence of metaphysics with Islamic theology is not realized in a “Kindian” way, i.e., by limiting the scope of this discipline to a part of the Metaphysics, but depends, in a more “Farabian” vein, upon the entire work of Aristotle once its inner structure has been properly underscored. Likewise, the task of conforming metaphysics to the methodological standards of the Posterior Analytics is accomplished at the same time as the goal of elucidating the textual obscurities and the interpretative problems of the Metaphysics.