Has Kant raised unsolvable questions about the existence of God?

If atheists have acted irrationally and tried to gain monopoly rights over reason by feeling it, it does not mean that religious people have given up reason and made faith in God an "irrationally sacred thing."  "Don't just agree to understand, but start trying to make him believe that.  Philosophers have not presented any rational argument in this regard which is considered to be unsolvable.  In this regard, Kant's antinomies are considered to be very balanced, but they are not intractable issues, but have been discussed by theologians.  Kant, for example, presents a problem as to whether the universe will be ancient or accidental.  If it is considered ancient, then as a result of causation and causality, it will be necessary to have endless events that the intellect does not accept.  And if it is considered an accident, then it would be unreasonable not to consider the existence of this chain of cause and effect in the time before its occurrence, that is, why did this universe not come into existence before this particular moment?  Therefore, in Kant's view, the intellect cannot make a final decision by being caught between these two inevitable but contradictory things.

 Kant has two views on this object:

 1) There is nothing new in this objection, these are the subjects of the first and second argument of the first discussion of the philosophers.

 2) Kant fell victim to the same misunderstanding that existed among Muslim philosophers and which was mentioned by Imam al-Ghazali in argument number 2 of issue no.  Obviously, this is a wrong assumption, because to call the universe an accident is to say that both time and space are accidents, and that the hadiths came into being with the universe.  Therefore, to assume "time before the hadith of the world", according to the terminology of Imam al-Ghazali and theologians, is a matter of the faculty or state of the intellect which is called "wham" because "wham" is a captive of time and place.  to time and space) and enjoins the affirmation of an existing being, even if he does not want to, but does not consider this insistence of the common sense to be necessary and accepts that existence can take place beyond time and space, although  His condition could not be controlled.  Imam al-Ghazali says that it is a matter of delusion that he assumes the time "before" the beginning of the universe, while the intellect corrects the delusion that when there was no universe, where did the time come from before?