by necessity, or rather by custom, as al-Īji attributed it to the Ash'arites. Al-Jurjānī agreed with him, as it is stated in al-Mawāqif and its commentary: "This indication is not a purely intellectual indication, like the indication of an action on the existence of the doer. . . . And it is, in our opinion, i.e., the Ash'arites', God's custom of creating knowledge of truth immediately after the appearance of the miracle. And Qāḍī 'Abd al-Jabbār had a similar view when he said: 'We do not say that the indication of [miracles] on prophethood is necessary. . . and that it proves this from the aspect of acquisition.' He called this indication 'convention' and said about it: 'So it is necessary that [i.e., God Almighty indicates the truthfulness of the Prophet] by the third way,' which is the way of convention. Thus, what appears from the Prophet of miraculous acts when claiming prophethood is like God, may He be exalted, has established it that if he performs a miracle, he intends to confirm the claimant, even if this impediment were not present, it would not be an indication.' And it is clear that what Qāḍī 'Abd al-Jabbār expressed by 'convention' is close in meaning to what al-Īji expressed by 'custom,' as custom is a type of convention. And Ibn Tumart chose the view of necessity in the indication of a miracle on the truthfulness of the Prophet. So, by necessity, the truthfulness of the Messenger is known due to the appearance of extraordinary signs in accordance with his claim. To explain and support this meaning, he presented a group of arguments, some of which are in the form of examples, and we will present what is relevant: A. The claimant of prophethood is not free from three categories: either he performs customary actions as a miracle for him, and his claim is invalidated due to the lack of evidence for his truthfulness, such as eating, drinking, and wearing. And he claims that these are signs of his truthfulness, as no one is incapable of these actions; or he performs actions that are achieved through tricks and learning, such as writing, building, sewing, and other crafts, and claims that they are miracles for him, and his claim is invalidated. For everything that is achieved through tricks al-Īji) 22( al-Mawāqif and its commentary: and al-Jurjānī 15/167 Qāḍī 'Abd al-Jabbār - al-Mughnī: 23( same source: 24( //164 238 Ibn Tumart - al-'Aqīdah: 25( 231