appointing them, since none had a stronger claim than they did, and that of refraining from appointing any one of them because of the shortcomings he feared (1).

Allah Most High has obligated His servant to pursue the common good to the best of his ability. What Umar did therefore represented the utmost attainable good. If, among the matters that arise, there are [some] (2) that cannot be averted, they fall outside the scope of religious obligation. The matter was indeed as he foresaw: he knew that if he appointed one of the six, there would inevitably be some departure from the practice of Abū Bakr and Umar—may Allah be pleased with them both—(3), and that this would lead to discord, for Allah has fashioned [the natures of] (4) the children of Adam with such a propensity, even when they are among the pious allies of Allah. He mentioned, [concerning] (5) each of the six, the consideration (6) that prevented him from appointing that man and preferring him over the others.

The Companions then reached a consensus on Uthmān—may Allah be pleased with him—because his rule entailed greater benefit and less harm than that of anyone else. The course yielding the greater benefit and the lesser harm must be preferred.

Umar—may Allah be pleased with him—feared assuming responsibility for a decision that might entail what has been described. He considered that if they pledged allegiance to one of the six by their own choice, the greatest attainable good would be achieved. The distinction between his situation in life and after death was this: during his lifetime, he was responsible for the affairs of