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After the death of the later in 1021, he once again sought a patron and became the vizier of the Kakuyid ‘Ala’ al-Dawla for whom he wrote an important Persian summa of philosophy, the .

Based in Isfahan, he was widely recognized as a philosopher and physician and often accompanied his patron on campaign.

His relationship with the latter is ambivalent: although accepting some keys aspects such as an emanationist cosmology, he rejected Neoplatonic epistemology and the theory of the pre-existent soul.

However, his metaphysics owes much to the "Amonnian" synthesis of the later commentators on Aristotle and discussions in legal theory and on meaning, signification and being.

The other two encyclopaedias were written later for his patron the Buyid prince ‘Ala’ al-Dawla in Isfahan.

The first, in Persian rather than Arabic is entitled , a work that does not present completed proofs for arguments and reflects his mature thinking on a variety of logical and metaphysical issues.

Around the turn of the millennium, he moved to Gurganj in Khwarazm, partly no doubt to the eclipse of Samanid rule after the Qarakhanids took Bukhara in 999.

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Late 20th century studies have attempted to locate him within the Aristotelian and Neoplatonic traditions.

He also wrote some literary allegories about whose philosophical value 20th and 21st century scholarship is vehemently at odds.

His influence in medieval Europe spread through the translations of his works first undertaken in Spain.

Avicenna wrote his two earliest works in Bukhara under the influence of al-Farabi.

The first, a ), is a short treatise dedicated to the Samanid ruler that establishes the incorporeality of the rational soul or intellect without resorting to Neoplatonic insistence upon its pre-existence.

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