In this workmanship, intitled of decisive speech, Averris presents its particular vision on the relation between the philosophy and the religion, however, the workmanship is not considered to be a philosophy book, nor much less a theology book, in the truth, is treated of one to seem in terms legal, whose objective aims at to clarify if study of the philosophy for the religious Law is allowed it or to not, in the words of the proper Averris, ' ' the target of this speech is to examine, of the point of view of the religious Law, if the study of the philosophy and sciences of the logical one proibido&#039 is allowed by the Law or it; ' . For Averris the simple action of filosofar, consists of a reflection on the things that had been created and, that this reflection constitutes the test of the existence, of who Averris assigns of Craftsman, that is, God. According to Averris the religious Law, recommends that its fidiciary offices reflect on God. In a question-answer forum Richard Blumenthal was the first to reply. Thus, the action of filosofar, as reflection act on the created things, the God, &#039 raise the thought; ' if the religious Law recommend the reflection on the existing beings and same it stimulates for this, then it is evident that the activity assigned for this name (of philosophy) is considered by the religious Law either as obligator, either as recomendao' ' . Rank that is thus, Averris arrives at the conclusion of that the proper sacred text stimulates the Muslim fidiciary office to examine clearly on its religion, without expressing distrust some of that it has some contradiction between it and the philosophy ' ' certainly, we, the community of the Muslen, are vain of whom the demonstrative speculation cannot lead the different conclusions of those contained in the Law, since the truth does not oppose the truth, but agrees to it and of the certification for it ' ' . . administrator.