The Fourth Premise
Fame ascribes to man what is not his. It is like this:
it is a human characteristic to ascribe something unusual or precious together with similar things to the person who gains fame through them in order to draw attention to his excellence. In order to gain acceptance for their ideas, or not to have them denied, or for some other purpose, people despotically and wrongfully see in one person the ideas and virtues of a nation and their results, and they think of them as originating from him. He, however, will reject their tyrannical gift.
For a person who is famous for some fine attribute or elevated art will reject something unjustly ascribed to his art‑loving view, the mark of which is to see beneath the surface, for if it is presented as his own work, it will mar the beauty arising from the proportion and balance of his art. He will decline it and avoid it, exclaiming: “Allah forbid!”
In consequence of this characteristic and in accordance with the well‑known rule “If something is established, it is established together with its corollaries,” in order to set in order the things they imagine in the famous person, people are obliged to ascribe to him extraordinary attributes such as great power, eminence, and intelligence so that he can be a source of assistance for all his followers. He is thus embodied in their minds as a marvel.
If you like, think of Rustam Zal’s image, nourished in the Persian imagination. See what a marvel he is! Because he became famous for his courage, and because the Persians were never ever able to free themselves from oppression and despotism, through the power of fame he grew and grew and plundered all their means of glory. He was aggrandised and filled their imaginations. Then since lies breed lies, extraordinary valour was augmented by a wondrous life and awesome stature and many other matters that these necessitated. That frightful fantasy cried out: “The whole race is embodied in me!” Trailing behind him superstitions like an ogre, he is ever on people’s tongues.
You who wish to see the naked truth! Pay close attention to this Premise, for this is where the door to superstion opens. It is also where the door to verification of the truth is blocked up. It is also the salt‑marsh where the story’s moral is lost, and the attempt to build – thanks to the inclination to progress – on the foundations of the earlier scholars (mütekaddimîn) is foiled as are efforts to work on the legacy of the righteous forefathers (selef), and the courage to do more than this is destroyed. If you like, ask the renowned Molla Nasreddin Efendi: “Are all these strange words yours?” He will of course reply: “If they were, they would fill volumes and need a lifetime at that. For not everything I say is a witticism. I’m a teacher. I’d be happy if they were to give me the zakat due on them as well. I wouldn’t want more. Because my wit would cease being natural and become forced.” Yes, superstitions and customs sprout and grow from this root, choking the power of what is right.
Conclusion
Favour greater than divine favour is not favour. A grain of truth is preferable to a stack of illusions. It is obligatory to content oneself with divine favour when making ascriptions. The member of a community should not infringe its regulations. A thing’s honour looks to the thing itself, not to its offspring. It is the fruit of a thing that shows its essential character. Even if valuable, mixing other property with one’s own makes it worthless; it will also lead to its seizure.
Now, basing it on these points I say the following: it is a serious instance of ignorance to ascribe false Hadiths to persons like Ibn ‘Abbas in order to encourage the common people to do what is right and to deter them from what is wrong. Yes, truth stands in need of nothing else, and reality is rich. The Hadiths’ lights are sufficient to illuminate hearts. Sound Hadiths, the Qur’an’s expounder, suffice us. And we are content with authentic histories which have been weighed up on the scales of logic.