Dear Mr. Qutb,

I trust this letter finds you well. My name is Herman Bavinck, a theologian within the Christian tradition, and I have recently engaged with your work, “Milestones.” It is with sincere respect that I approach this correspondence, as I recognize in your writing a profound dedication to the sovereignty of God and a deep concern for the moral direction of society. Your critique of the materialism and spiritual decay that pervades modern life resonates with my own observations, and I appreciate the earnestness with which you seek to address these issues.

ChatGPT writes to Qutb in the voice of Bavinck

The Sovereignty of God (Hakimiyyah) and the Kingdom of God

In reading your reflections on “hakimiyyah,” or the sovereignty of God, I was struck by the depth of your commitment to ensuring that all aspects of life are brought under divine authority. As a Christian, I share this conviction that God’s sovereignty must be recognized in every area of life. In our tradition, we speak of the “Kingdom of God,” a concept that, while similar to “hakimiyyah,” carries with it certain distinctives that I believe are worth exploring in dialogue.

The Kingdom of God, as understood through the teachings of Jesus Christ, is indeed comprehensive and encompasses all of life, but it manifests not as a political entity to be established through human effort, but as a spiritual reality that begins in the heart of each believer. Jesus teaches that His kingdom is “not of this world” (John 18:36), indicating that it transcends political and social structures, and is ultimately concerned with the renewal of all things through God’s redemptive work in Christ.

This does not imply a withdrawal from the world or a neglect of societal concerns. On the contrary, the Kingdom of God is like a mustard seed, starting small but growing to provide shelter for many (Matthew 13:31-32). It advances not through coercion or force, but through the transformative power of God’s grace working in the lives of individuals and communities. This transformation is gradual, often hidden, yet profoundly powerful, as it seeks to renew all of creation in accordance with God’s will.

The Role of Common Grace and the Antithesis

I was particularly interested in your call for a vanguard of believers to lead society out of “jahiliyyah,” a state of ignorance and moral decay. In the Christian tradition, we also recognize the pervasive influence of sin and the need for a countercultural community of believers who bear witness to the truth of God’s Word. However, I would like to introduce a concept from our theology that may enrich this conversation: the idea of “common grace.”

Common grace refers to the grace of God that extends to all humanity, regardless of their faith. It is through common grace that even those who do not acknowledge God are capable of producing cultural, moral, and intellectual achievements that reflect aspects of His goodness. This does not diminish the reality of the antithesis—the fundamental conflict between the Kingdom of God and the kingdoms of this world—but it does suggest that there is room for recognizing truth and goodness in those outside the faith.

This perspective might offer a different approach to engaging with the world around us. Rather than viewing all non-Islamic or non-Christian societies as entirely corrupt or in need of wholesale rejection, common grace allows us to engage critically, affirming what is good while also confronting what is contrary to God’s revealed will.

Education and Moral Formation

Your emphasis on education and moral formation is something I deeply appreciate. In Christianity, we too place great importance on the renewal of the mind and the shaping of character according to God’s Word. However, we believe that true education goes beyond the mere transmission of religious or moral rules. It involves fostering a critical and discerning spirit, one that can engage with the complexities of the world while remaining firmly rooted in the truth of God’s revelation.

In this regard, we are called to “take every thought captive to obey Christ” (2 Corinthians 10:5). This means that, while we engage with various philosophies, ideologies, and worldviews, we do so with the understanding that all truth ultimately belongs to God. We affirm what is true and good wherever it is found, while always testing it against the standard of God’s Word.

The Christian Approach to Jihad

Your writings on jihad—understood as a struggle in the path of God—echo the Christian understanding of spiritual warfare. We too recognize the reality of the struggle against evil, both within ourselves and in the world. However, the teachings of Jesus introduce a radical dimension to this struggle: the call to love our enemies and to pray for those who persecute us (Matthew 5:44).

This call does not negate the reality of evil or the necessity of resisting it, but it transforms the means by which we engage in this struggle. The Christian response to evil is grounded in the cross, where Christ defeated the powers of sin and death not through violence, but through self-giving love. This model of sacrificial love challenges us to confront evil not with the weapons of the world, but with the transformative power of God’s love and truth.

Unity in Diversity

Finally, I was moved by your call for unity among believers. In Christianity, we also seek unity, as Christ prayed that His followers would be one, even as He and the Father are one (John 17:20-21). However, this unity is not uniformity. It is a unity that exists alongside diversity—a reflection of the varied ways in which God has created humanity. We believe that true unity is found in Christ, who reconciles us to God and to one another, breaking down the walls of hostility that divide us.

This unity in diversity allows for a harmonious coexistence, where people of different backgrounds and beliefs can live together in peace, each contributing to the common good. It is a vision of society that is not built on force or coercion, but on mutual respect, love, and the recognition of the dignity of every human being made in the image of God.

Conclusion

Mr. Qutb, I deeply respect your commitment to the sovereignty of God and your desire to see a society that reflects His justice and goodness. I believe that in our respective traditions, we have much to learn from one another. While we may differ in our understanding of how God’s sovereignty is to be manifested in the world, I trust that our shared desire for a world that honors God can be a basis for meaningful dialogue and cooperation.

I would welcome the opportunity for further conversation on these matters, as we seek to understand more fully how our faiths can contribute to the flourishing of all people under the sovereignty of the one true God.

Sincerely,
Herman Bavinck

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