Thus the Children of Israel’s prevailing over their enemies at one time, and their enemies’ prevailing over them at another, stands as a proof of Moses’ prophethood; and in the same way the community of Muhammad sometimes overpowering its foes and at other times being overpowered by them is among the evidences of Muhammad’s messengership and the signs that attest to his prophethood. Allah’s aid to Moses and his people came both during his lifetime and after his death—as occurred in the time of Joshua and others—serving as further evidence of Moses’ prophethood. Likewise, the victories granted to the believers alongside Muhammad during his life and, after his passing, alongside his caliphs, are tokens and proofs of his prophethood.

This is altogether different from those occasions when certain unbelievers defeat the People of the Book. Such leaders never claim, “I am a prophet,” they do not fight the prophets’ followers over matters of faith, nor do they demand that the conquered adopt their religion. Rather, they may openly declare, “We were given victory over you only because of your sins; had you remained true to your religion, we would not have prevailed.” Moreover, they enjoy no blessed outcome: Allah destroys one wrongdoer by means of another, then He destroys all the wrongdoers together. None of their slain seek happiness as a reward for dying, nor do they choose death in hopes of bliss after the grave. By such considerations, and others like them, the distinction becomes manifest between the victory granted to the prophets and their followers and the temporary ascendancy of certain unbelievers over believers—or of one group of unbelievers over another.