 The above considerations show that the fate of metaphysics as a branch of philosophy in the Arabic speaking world and in Muslim societies coincides, by and large, with the reception, transmission and transformation of Aristotle’s Metaphysics. The anti-Aristotelian tendencies of the early phase of Arabic philosophy, marked by the adoption of a decidedly Platonic stance in metaphysics and the consequent rejection of Aristotle’s teaching, evident in the views of Abū Bakr Muḥammad Ibn Zakariyāʾ al-Rāzī (d. ca. 925), remained a local and short-lived phenomenon. In mainstream Arabic philosophy, the Metaphysics represented for centuries the centerpiece of the corresponding discipline. Aristotle’s work is the only Greek work mentioned in connection with metaphysics in the Arabic classifications of the sciences. No other Greek metaphysical work was translated and commented upon in the same continuous, widespread and multiform manner, or quoted so often and extensively in original treatises. Other vehicles of Greek metaphysical thought, like the Theologia Aristotelis, whose avowed aim was to make Aristotle’s work compatible with Islamic creationism by means of the Neoplatonic doctrine of emanation, stress from the outset the primacy of the Metaphysics as the fundamental text of metaphysics, and fictively portray Aristotle as the author of the adaptation of the Plotinian material by means of which the desired completion of the Metaphysics is performed. If the Metaphysics—as well as the entire Aristotelian corpus—underwent a gradual eclipse in post-Avicennian Arabic philosophy, this was not due to a decline of its prestige, but to the success of Avicenna’s incorporation of the text and the doctrine of Aristotle’s work in his new encyclopedia of the philosophical sciences, The Cure or Healing (Al-Šifāʾ) where he constantly stresses his reliance on the teaching of the “First Master” (Aristotle) and his disciples.