the more solid, manifest, and readily grasped that conclusion becomes. One person may grasp the force of one proof while remaining unaware of another; one proof may reach a group that another never reaches. Thus prophets can be sent with a series of consecutive signs, yet the hearts of the unbelievers are sometimes hardened by the very succession of those signs—one sign after another—so that the matter spreads, becomes public, and reaches other peoples, becoming in turn a cause for their belief. This is what took place with the signs of Moses and the signs of Muhammad ﷺ. The Torah itself states that He would harden Pharaoh’s heart so that His wonders and signs might be displayed. In the same way He held back the deniers from believing in Muhammad ﷺ, compelling them to oppose him, to strive to counter him, and to find fault with his signs; thereby their inability to rival the Qur’an or any of his other signs became plain, completing the manifestation of his evidences and proofs. Had they followed him from the outset without that process, people might have imagined that they were capable of matching him. Moreover, in that very process lie greater certitude, patience, and jihad for him and for those who believe in him; through their certainty, patience, and striving they attain lofty ranks in this world and the Hereafter.

Wisdom may also require that He not send the kind of signs that would necessitate ʿadhāb al-istiʾṣāl (annihilating punishment). Allah relates in His Book that the disbelievers would propose to the prophets signs other than those they had already brought. At times Allah grants their request because of the wisdom and benefit it entails, while at other times He does not, because—according to the majority of the followers of the religions, Muslims and others who maintain that He acts with wisdom—granting it would lead to harm and corruption. Those who do not ascribe reasons to His actions refer the matter to