الفهرس 
موضوعات الدليل العقلي النقلييوجد فقط 14 صفحة متاحة للعرض العام
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المستخلص
where it seemed to us that the rational evidence is complementary with the transmission evidence in terms of goal and purpose, as for the goal: it is to affirm the existence of God Almighty and prove all the attributes of perfection, beauty, majesty, and honor. This evidence in the modern era is to counter the materialist and atheistic current that questions the divine belief. The rational evidence is extensive in the Qur’an verses and the noble Prophet’s hadiths, where there are many verses whose introductions are narrative and their connotations are rational, hence it is based on clear premises, and it depends on the insight that leads to the argument and proof, and affects the belief of the heart, so it becomes the insights of the mind. So he turns with all his energies to the one God Almighty.That the scholars of Islam (speakers and philosophers) have laid down foundations and rules upon which the rational evidence is based, whether in the introductions and their validity in terms of production, or the consequences of those introductions, in addition to the mental analogy on which the noble transmission pertains and is confirmed by the correct mind, where we find that Many verses conclude with the Almighty saying: (Do you not reason, do you not see, do you not know, the most thoughtful one thousand and so forth).That the speakers had a clear approach in presenting the rational evidence, whereby they mention the transport evidence in inferring the belief, then they follow it with the rational evidence, and in the end they come up with a mental evidence that is transmitted through the framework of transmission and reason, as for the philosophers of Islam, their approach was the opposite of the approach of the speakers where they They mention the doctrine of divinity, as evidence of the possibility of the existence of Al-Bari Jalal above, then some of them follow it with transitional evidence to infer the rational evidence. To come out with a mental guide based on transfer and mind. That the philosophers of Islam did not exert themselves much in the details and subdivisions of the divine attributes as did the speakers, but rather they were satisfied with the overall presentation, and the inference for their opinion is based on the mental evidence. The vocabulary of the speakers and their approach to studying matters of faith differs from the approach of philosophers and their study of the same issues, as the speakers dealt with these issues from the point of origins and rulings, while the philosophers of Islam dealt with the same issues, but from the knowledge side, not from the judgmental side, and therefore it does not seem to me that there is a contradiction. Between theologians and philosophers of Islam, because the issues are the same, and the method is different. Indeed, we can say that the main meeting point between them was in the use of the intellectual mental evidence, but each in his own way. That there is no contradiction between reason and transmission, neither from the point of inference nor from any other side, for a sound mind acknowledges the doctrine of divinity, and the mind is a gift from God, may He be glorified and exalted, and the noble transmission is guided to the doctrine of divinity and its source is the Lord of the wilderness. There is no contradiction between them, as some propagandists of science tried to export the idea of a contradiction between reason and transmission, in that transmission undermines the mind in some issues, such as metaphysical matters.