معرفت کلامی

One of today’s challenging, as well as fruitful, issues is the discussion of the relationship between the gem and the shell of religion. Negating their relationship obviates the necessity of following Sharia and leads to permissiveness. One of the founders of the Age of Enlightenment, Baruch Spinoza, negates [the necessity of following] Sharia - based on his analysis - for human’s highest goodness and happiness, which he considers to be the Divine knowledge and love. He considers the science of ethics as the only source through which the rules to reach this end can be found. Dividing the law into "divine" and "human" (or legislative) laws, he believes the purpose of the divine law is to achieve the highest good. Mentioning the characteristics of the divine law, he excludes legislative laws. These rules include the commands of the historical religion and the laws that pursue goals such as human security, comfort and the order of society. Investigating the relationship between the gem and the shell of religion in Spinoza's thought, and using a "critical-analytical" method, this article points out the deficiencies of this view as well. Spinoza's gemological thought is based on the theological foundations of the Enlightenment era, and these foundations should be more inspected. He has confused God's creative and legislative will and has listed unacceptable characteristics for the divine law. Contrary to his point of view, social laws prepare the ground for the highest good, and historical religion can help us for this purpose, and the science of ethics alone is not capable of helping people to attain this good.