Theology of Hope And Divine Promises
The theology of hope provides answers to five questions raised about classic theology but it has its own problems, meaning that we still do not have a perfect theology.
In Islamic tradition, detailed readings compatible with science have been produced from the school of Mulla Sadra that to some extent provide answers to the problems arising from the Aristotelian philosophy but it still has a long way to go and theologians need to answer serious questions about issues like the problem of evil, man’s free will, etc.
The theology of hope talks about a God who, unlike classic theology, is not separate from the material world and mankind. A separate and independent God has caused the above-mentioned questions and criticisms. Moreover, in the decades after two world wars, believers were seeking to find out why God is not accountable (about so much misery). Classic theology talks about a God who is not accountable. This is while one of the main characteristics of believers is accountability, according to Seyyed Hossein Nasr. A believer considers himself to be accountable, much more than a secular person does.
We have hope in our God and this is not an unrealistic hope. The difference between a hope and a wish is that a hope is a wish that is believed to be achievable. That is, it has both an emotional and an epistemological aspect. If there is no belief that it can be achieved, it will be a wish not a hope. You can wish to be God but cannot hope so.
The reason why we hope we will have a bright future is the verses in sacred texts, especially the Holy Quran: “Be patient, as the Messengers of might were patient, and do not hasten it for them. On the Day when they see what they have been promised …” (Surah Al-Ahqaf, verse 35)
The word “promise” is seen in the Quran frequently. These promises are the main reason for us to be hopeful. We are hopeful because we have been promised (by God). God has guaranteed that the future of history will belong to the Mustazafeen: “But We have decided to grant a favor to the suppressed ones by appointing them leaders and heirs of the land.” (Surah Al-Qasas, verse 5)
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