and who said:

“For them, Allah’s oneness is established in several ways. The first is the establishment of prophethood through the miracles their prophet brought forth.”

He went on to say:

“When what they had witnessed of these things became firmly settled within them and established in their minds, his prophethood was confirmed for them, and his distinction from others became evident. They were obliged to believe what he told them concerning the unseen and to accept his call to affirm Allah’s oneness and His attributes. Added to this was what they found within themselves and in all other created things: traces of workmanship and indications of wisdom testifying to a Maker who is wise, knowing, fully aware, perfect in power and consummate in wisdom.

“The Book drew their attention to this, calling them to reflect upon it, contemplate it, and infer from it the reality of His lordship.”

And so on to the end of his remarks.

This argument can be formulated in several ways:

The first is to say: Acknowledging the Maker is self-evident and requires no rational inquiry. Thus, when miracles are witnessed, the messenger’s truthfulness can be known through them.

The second is to say: The miracles themselves establish the messenger’s truthfulness, which entails affirming the One who sent him. For they themselves indicate the existence of the Maker who brought them into being, and that He brought them into being to attest to the messenger’s truthfulness—even if the person had not previously come to recognize the Maker.

It may be said that the story of Moses falls into this category. Allah Most High says: