He lived in a small country town about 100 miles south west of London and commuted in to his job as Creative Director for an advertising agency in the city. He quite often stayed over night, or even a couple of nights, in this hotel, when he had been working late. Lisa, for her part, told him all about her life as an army wife and as a nurse living in Germany. John put down his empty coffee cup and Lisa thought that he was about to say goodbye and leave when, instead, he said, ‘I see you from all those brochures there that you have sight-seeing on your mind, have you decided what you are going to do today?’ ‘I haven’t decided yet, there is so much to see and do and I have to work out how to get there. This is complicated for a country girl like me!’ Lisa grinned as she said this. John looked at her for a moment and then smiled and said, ‘I rather think that I deserve a day off work. How would you like to spend the day seeing the sights with me?’ ‘Oh John that would be wonderful, but. In short, the attempt is to tell a story and tell it well. Remove the patina of Islam, and this story very well could have been any other tale of a reluctant prophet. Many such narratives fill the library shelves already, which begs the question: why Islam? Why not Christianity, Buddhism, or Judaism to tell a story of a reluctant prophet?Let me preface this by stating the obvious: that throughout the development of human consciousness there have always been archetypes that bind together monotheistic religions by default. For example, there is the search for meaning in existence. Another is a longing for purity and innocence in an allegedly corrupt world, and this pertains particularly to youth but also to those advanced in their years. Bunyan’s Pilgrim’s Progress, for instance, is an allegory that deals with such issues through metaphor.In The Imam the protagonist faces a choice between the ideal and the real, or more aptly put: the dream of an harmonious and perfect world at peace.
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