many Muslims—indeed, many of their scholars, who cannot be accused of compromising their principles to curry favor. Those who agreed with Uthmān (1) concerning the matters for which he was criticized were more numerous and held in higher esteem among the Muslims than those who agreed with Alī concerning the matters for which he was criticized—whether in all such matters or most of them. Some Muslims criticized Uthmān over certain matters, but in many of those instances the correct position was his. In some, he was exercising independent scholarly judgment; in others, his opponent was exercising such judgment, whether correctly or mistakenly.

As for those who strove to bring about his death, they were all mistaken—indeed, they were unjust, rebellious aggressors. Even supposing that Allah may forgive some among them, this does not alter the fact that Uthmān was killed unjustly.

Only a very few Muslims said (2) to him, “You were absent from Badr and the Pledge of al-Ridwān, and you fled on the day of Uhud.” Indeed, only two or three of them (3), or thereabouts, have been specifically identified. Uthmān, Ibn Umar, and others answered this objection, saying:

“At Badr, he was absent at the Prophet’s command—peace and blessings be upon him—so that he might take his place in caring for the Prophet’s daughter (4)—peace and blessings be upon him. The Prophet—peace and blessings be upon him—therefore allotted him his share and his reward.

“At al-Hudaybiyyah, the Prophet—peace and blessings be upon him—gave the pledge on Uthmān’s behalf with his own hand. The hand of Allah’s Messenger—peace and blessings be upon him—was better for him than his own hand on his own behalf (5). And the pledge was