Introduction to the Study of The Holy Quran — Page 98
98 THE HOLY PROPHET—A LIFE SKETCH We have now answered the question concerning the need for the revelation of the Quran in the presence of other religious books. We wish now to give a life-sketch of the Holy Prophet. The connection between a revelation and its recipient is intimate, and we cannot hope to understand the one without the other. The philosopher is able to dissociate what a person says from the person saying and to think of each in isolation from the other. An Arabic proverb regards what a person says as more important than the person saying it. But the great majority of ordinary human beings make no distinction between the two and regard both as equally important. With regard to a revealed book it seems particularly important that, when we study it we should keep in view the life and character of the person who received the book from God and communicated it to his generation. A religious teaching, however well-argued, is not accepted by a people unless it captivates them by a strong personality appeal. This is because religious Law is different in aim from secular law. The State stands for stability and order. It seeks to establish external obedience; for this it is enough to have laws which secure external good behaviour. Motives do not matter so long as there is no visible departure from the law. Bad motives are not punished by any court of law unless they result in bad conduct. But from the standpoint of religion, motives are as important as the actions which result from them. They are even more important. Actions are also important—they are the symptoms and signs of invisible motives. But an improvement in visible actions is no guarantee of improvement in invisible motives. An improvement in invisible motives, however, is a guarantee of improvement in visible actions. Fire without warmth is impossible; so is purity of heart impossible without purity of conduct. Temporary lapses or indolence there may be; but in general, purity of heart must lead to purity of conduct. Now purity of heart is best promoted by concrete example. A good law appeals to our understanding and reason; but a good example appeals to our motives and sentiments. A good law rouses us to think, but a good example rouses us to action. When thinking becomes refined, it may or may not result in a refinement of our physical and spiritual character. It may result only in spasms of good conduct—not in a steady and stable character. The point is illustrated by the difference between ordinary altruistic conduct and altruistic conduct which springs from natural instincts such as the maternal instinct. One springs largely from reason, the other largely from emotions. Conduct which springs from reason cannot compete with conduct which springs from emotions or dispositions which grow out of emotions. A mother’s love and care for her child spring from emotions or from dispositions, shaped out of emotions. The philosopher’s regard for his neighbour springs from reasoned altruism. Reasoned conduct is not constant or consistent, because reflection