خلاصة:
There are, concerning how is rightfulness and salvation from religions’ point of view, three main approaches including exclusivism, inclusivism and pluralism that each one has its own merits and defects. The gradual approach is introduced as a new alternative theory which tries to be immense from their defects and to have their merits. In this approach, recognizing absolute divine reality and the totality of religions’ teachings and openness of salvation is gradually explained, so that, all heavenly and maybe some non-divine religions have gradually and hierarchically participated of the absolute reality and the way of salvation, with this difference that every latter divine religion, like Islam, has the perfections of former religions and some new teachings that can’t be found in previous religions. Meanwhile all divine religions have gradual unity and commonality in particular regarding fundamental beliefs. So according to gradual participation of reality by believers of religions, the way of salvation, also, is opened. In this case, in this paper, by referring to the holy Quran, we can consider some factors, like gradual unity of revelation, direct way, the gradual reality of Islam, plurality of religious beliefs, the importance of divine merciful attributes that support our theory concerning gradual approach to religious pluralism. In this paper, having noticing significance of finding efficacy approach regarding logical response to the question of rightfulness and salvation in the eye of religions, is tried to test this theory.
ملخص الجهاز:
In this approach, the recognition of the absolute divine truth, the totality of religious teachings, and the openness of the path to felicity and salvation are explained through a gradational method; in this way, all divine religions, and sometimes some non-divine religions, benefit from the absolute truth and the path of salvation in a gradational and hierarchical manner, with the difference that each subsequent divine religion, such as Islam, possesses the perfections of previous religions and contains some new teachings that may not have existed in earlier religions; furthermore, all divine religions, especially at the level of fundamental beliefs, share the greatest gradational commonality.
Now it can be said that the apodictic nature of faith and the system of religious beliefs means that, to some extent, the totality of this reality has been expressed in divine religions and even some non-divine religions, but its highest level has been introduced in the Final Religion; while the verses that consider the condition of salvation to be belief in God, the Last Day, and the performance of righteous deeds (Baqarah: 62), actually refer to the fact that faith in the aforementioned beliefs, and even the secondary beliefs branching out from them, and acting upon the commands of religion in the form of ethics and devotional acts, is certainly not the same among servants, but rather varies according to their living conditions and intellectual maturity, and in fact, it is an apodictic difference and commonality.