and exercised independent scholarly judgment, supported in this by a group of qualified scholars whose positions are grounded in knowledge and evidence, had done nothing for which he could be suspected of improper motives (1). Yet Uthmān’s judgment was more conducive to benefit and further removed from harm, for bloodshed is far graver than matters of wealth.

For this reason, Uthmān’s caliphate was rightly guided, a source of guidance, and peaceful, and the Muslim community was united during it. For six years, people found nothing objectionable in his conduct. Then, during the remaining six years, they objected to certain things, but these were less serious than what they objected to in Alī’s conduct from the moment he assumed office. Those who rose against Uthmān were a rabble, whereas many of the earliest Muslims neither followed Alī nor pledged allegiance to him, and many of the Companions and their successors fought against him. During Uthmān’s caliphate, cities were conquered and the disbelievers were fought (2), whereas during Alī’s caliphate, no disbeliever was killed and no city was conquered.

If their actions arose from considered judgment, Uthmān’s judgment was more sound; and if they arose from intention, his intention was more perfect.

They said: Although Alī married Fātimah—may Allah be pleased with them both—the Prophet—may Allah bless him and grant him peace—gave Uthmān two of his daughters in marriage, and said:

“If we had a third daughter, we would have married her to Uthmān.” (3)

He was therefore called Dhū al-Nūrayn (the Possessor of the Two Lights) (4), for no one else is known to have married two daughters of a prophet.