The creatures are divided into three categories: rational animals, irrational animals, and inanimate objects that do not perceive. Clear proof and decisive argument have established the inability of rational animals. If rational animals are unable, then irrational animals are even more unable. If rational and irrational animals are unable, then inanimate objects are even more unable. Thus, it is proven that the created cannot create, and that miracles are the act of the capable Creator.

This proof contains an obvious weakness, which is the neglect of the first part of the premise, namely that miracles are the act of messengers. Its not being refuted makes the conclusion reached not necessarily true, unless the messengers were implicitly included in the created beings of the second category. Even so, the structure of the proof remains forced. The weakness is also represented by the fact that this proof is general to all creation and not specific to miracles. Al-Mahdi himself presented it as proof of God's existence, starting from the negation of creation by anyone other than Him. Since a miracle is a special sign because it is out of the ordinary, it would be more appropriate to dedicate a special proof to it accordingly.

Despite the weakness of this proof, Al-Mahdi is not far from the original idea (i.e., proving that God alone creates miracles) in intending to prove that miracles can only be from what only God is capable of, thus excluding what is within the capacity of humans. If this is the case, then he becomes close to what the Ash'arites followed in detailing miracles into acts of God Almighty that no one else is capable of, and whose form is not from human acts, such as bringing the dead to life, healing the blind, and turning a staff into a snake, and acts created by God ex nihilo, but whose form is manifested in the limbs of the miracle-worker, such as enabling a person to ascend to heaven and cover a long distance in a short hour. He also becomes close to the opinion of the Mu'tazilites in their unification of miracles.

[10] See p. 123 [11] See Al-Baghdadi, Usul al-Din: p. 176 [9] Unknown, Sharh A'azz ma Yutlab. 227