Central Khutbah: “Faith-Inspired Imagination: From Dream to Reality” (Vidéo)

Imagination, as the ability to mentally represent things that do not exist or are invisible, holds a central place in the development of the human soul, intelligence, and spirituality. It is often underestimated, both in education and in religious discourse, even though it constitutes a powerful tool for introspective knowledge, spiritual elevation, and emotional maturation. Dr. Salman al-Awda, in his book On the Paths of the Ego, offers a profound and inspiring analysis of imagination, inviting the reader to reactivate it and integrate it into their faith, worship, and daily life.

Imagination is Triggered When We Look, Listen, or Read

In the hadiths of the Prophet Muhammad (peace and blessings be upon him), numerous examples use images and comparisons to stimulate an inner experience. Abu Hurayrah reported that the Prophet said:

“What do you think if one of you had a river in front of his door and bathed in it five times a day—would any dirt remain on him?”
The companions replied, “No dirt would remain on him.”
The Prophet concluded, “That is the example of the five daily prayers, by which Allah erases sins.”
(Bukhari No. 528; Muslim No. 667)

This hadith is not merely an intellectual message but a visual scene: the believer imagines the river, the water removing impurity, and thus feels that prayer washes away sins.

Qur’anic descriptions have a similar power. When we hear:

“Have you not seen how your Lord dealt with the companions of the elephant?”
(Surah Al-Fil, 105:1)

We imagine an army, elephants, birds pelting them with stones of baked clay. This scene is not just a narrative; it evokes in the believer’s mind divine power and justice.

Or when Allah describes horses galloping at dawn:

“By the racers, panting, striking sparks of fire with their hooves.”
(Surah Al-Adiyat, 100:1–2)

The heart races, and one becomes a witness to this vivid scene.

During historical moments of the prophetic mission, prophetic vision played a role in strengthening faith and providing hope. During the Battle of the Trench (Khandaq), the companions were digging a trench and encountered a rock they couldn’t break. The Prophet (peace be upon him) struck the stone with his tool and said:

“Allahu Akbar! The keys of Syria have been given to me! I see the red palaces of Damascus!”
Then:
“The keys of Persia have been given to me! I see the white palace of Madain!”
And again:
“The keys of Yemen have been given to me! I see the gates of Sana’a!”
(Ahmad, Musnad, No. 18439)

Though at war and suffering from hunger, the companions were strengthened by this vision nourished by Revelation. They did not mock his words but accepted them as an imminent reality.

Imagination Also Has a Powerful Psychological Function

In a hadith qudsi, Allah says:

“I am as My servant thinks of Me.”
(Bukhari No. 7405; Muslim No. 2675)

If the servant imagines that Allah will forgive him, Allah will indeed forgive him. If he imagines that Allah will help him, Allah will grant him assistance. Thus, imagination becomes a foundation of hope and optimism.

When Imagination Becomes Concrete Ambition, It Transforms Reality

An event reported in the history of Andalusia during the Umayyad era illustrates this idea. Three young men lived as porters (hamals), carrying loads for their clients with their donkeys. One evening, after a long day’s work, they dined together and began to talk.

One of them, named Muhammad, said:

“Imagine that I become caliph; what would you wish me to grant you?”

They laughed: “No, Muhammad, that’s impossible!”

But he insisted: “Just imagine.”

One replied: “I would like beautiful gardens.”

– “And what else?”

– “A stable of purebred Arabian horses.”

– “And?”

– “A hundred maidservants.”

– “Anything more?”

– “A hundred thousand gold dinars.”

– “Is that enough?”

– “Yes, O Commander of the Faithful!”

Muhammad lived this dream. He already felt the satisfaction of giving, he who had received so much.

He then turned to the other friend:

– “And you, what would you wish?”

– “You, caliph? That’s unthinkable!”

– “Just imagine.”

– “Very well. If you become caliph, make me ride a donkey backward, facing its tail, and order a public crier to go through the streets saying: ‘O people, this man is an impostor! Whoever speaks to him or approaches him will be imprisoned!’”

The next day, Muhammad performed the dawn prayer, reflected, and concluded that to achieve his dream, he had to start by selling his donkey. Which he did. He joined the police, worked diligently, gained notice, and quickly rose through the ranks to become chief of police.

When the caliph died, his son Hisham—only ten years old—succeeded him. Too young to govern, three regents were appointed: Ibn Abi ’Amir (Muhammad), al-Mushafi, and Ibn Abi Ghalib. Muhammad eliminated the other two, became the sole regent, took all the reins of power, and became known as al-Hajib al-Mansur. He reformed the state, strengthened faith, knowledge, and military power, attracted scholars to Cordoba, and led Andalusia to its peak.

Thirty years later, having become the most powerful leader of his time, he remembered his former porter friends. He sent a soldier to fetch them. They were surprised and frightened, thinking it was a mistake. Upon arriving before the caliph, they recognized their friend Muhammad.

He said to them:

– “Do you remember that night? What did you ask for?”

One replied:

– “Beautiful gardens.”

– “They are yours. And?”

– “A stable of horses.”

– “It is yours. And?”

– “A hundred maidservants.”

– “Granted. And?”

– “A hundred thousand dinars.”

– “You shall have them. And?”

– “That’s enough, O Commander of the Faithful!”

He also promised him a monthly pension and direct access.

Then he turned to the other friend, the mocker:

– “And you, what did you want?”

– “Spare me, O Commander!”

– “No, you must say it.”

– “I said… that you would make me ride a donkey backward and proclaim that I am an impostor…”

– “Let it be done! So that he knows that Allah is capable of everything!”

(Excerpt from the book Andalusia – History in Images, Dr. Tareq Suwaidan)

Imagination Is Our Representation of the World – Do Not Underestimate It

Dr. Salman al-Awda, in On the Paths of the Ego, cites practical examples: when we relive a painful memory, we sometimes reconstruct it differently. Once imagining ourselves reacting with anger, another time with patience. In each version, imagination modulates our emotions, prepares our future responses, and heals past wounds. A constant practice of positive imagination can modify our behavior. Imagining a good marriage, a happy child, a peaceful society – is the first step towards their realization.

Imagination precedes the present and paves the way for the future. Every great invention – airplane, telephone, internet – was first a mental image. The same applies to spirituality: imagining Paradise and rejoicing in it strengthens faith and morality.

The believer is not a prisoner of reality. He uses imagination to travel through time: he imagines the angels prostrating before Adam, the scenes of the Day of Judgment, Paradise, the meeting with Allah. Without this force, faith dries up, and worship becomes mechanical. Islam calls not to leave imagination solely to artists but to educate it as an ally of knowledge, faith, and change.

Just as Allah creates nothing in vain, imagination was not given to be neglected. The believer imagines – and through this, he grows.

Developing one’s imagination is not child’s play but a serious spiritual task. It is not fleeing reality but deepening and transforming it. Faith teaches us to see the world with the eyes of the heart, soul, and mind – and imagination is the bridge between them. When a person imagines their meeting with their Lord, or a better version of themselves and their community, they are already taking the first step towards that reality. The believer is not a slave to the present moment but a traveler towards a future nourished by hope, supplication, and vision. And imagination, rooted in faith and knowledge, can become one of the most powerful tools of this journey.

(Central khutbah by the religious leader Hafiz Hilmija Redžić on April 18 2025, at the “Centre Islamique Gazi Isa-beg” in Esch-sur-Alzette)