Acts17apologetics need a miracle; Can false prophets perform miracles?

In answer to the video "Can We Trust the Apostle Paul? (Answering Islam Part 19)"

The HB in Deut13 warns the people to be very suspicious of anyone with the ability to perform what may seem as unexplainable supernatural deeds. The NT similarly says false prophets may be allowed the performance of miracles as a matter of test to the believers Matt24:4-5,23-25,2Thess2:9-10. John the Baptist was a true prophet but performed no supernatural miracles Jn10:41,Matt21:25-26.

Besides, to base one's faith on the sight of "miracles" is very dangerous for one never really knows whether the "miracle" was in fact an illusion or other clever trick. The prophet Moses' opponents reflected that reality when they described his miracles as illusion without external reality

7:132"And they said; whatever sign you bring us to bewitch us, we are not going to believe you".

As the HB says, God may even purposefully allow a false prophet to perform miracles as a test to the people, whether their hearts and minds will be dazzled and swayed into ungodly ways or remain steadfast in their faith. In Ex7:11 Pharaoh commands his court magicians to imitate with their magic Moses' miracles, and some of these miracles were in fact successfully replicated, showing that seemingly supernatural occurrences do not necessarily come from God. Miracles therefore, whether in the Quran or the HB, do not serve the function of attesting to an individual claim to prophethood, rather have the twofold purpose of comforting an already believing heart as well as demonstrate the tremendous responsibilities of those that witness it. 

The Bible doesnt even give instructions on how to recognize demonic miracles because technically, they are no different than the divine ones. But it shows how to recognize if the author is a false messenger. The djinn, as described in the story of the prophet Solomon, are capable of what is deemed supernatural bending of the expected laws of nature. But what they have no access to, except as Allah deems fit, is knowledge of the unseen, information that could only be obtained through revelation. Knowledge of the unseen, and of information that could not have been accessible to the messenger, prophecies coming true, uprightness of character are all very strong indications of a person's claims of prophethood. That is why the Quran, although it never denies that its messenger could and did perform miracles, treats this aspect of prophethood as inconsequential in determining the veracity of the claim, dismissing the requests of the doubters and disbelievers and leaving the matter to the Creator. The sending of signs is at all times depending in His will and wisdom. The Quran therefore, in its arguments, brings repeated attention the aforementioned 4 aspects of prophethood, with an additional focus on knowledge; based on what authority, and knowledge do the disbelievers among the polytheists and people of the book persist in their denial and deviations 

46:4"Say, [O Muhammad], "Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have partnership in [creation of] the heavens? Bring me a scripture [revealed] before this or a [remaining] trace of knowledge, if you should be truthful."

In conclusion, messengership does not necessitate that the forces of nature be bent at will and upon request. Miracles are entirely dependent on God's will and the prophets are nothing but mere mortals tasked with transmitting a message of warnings and glad tidings

17:90-3"And they say, we will by no means believe in you until you cause a fountain to gush forth..or you should cause the heavens to come down...or bring Allah and the angels face to face...or you should have a house of gold...Say; Glory be to God, am I aught but a mortal messenger?"

Any type of communication with God is a prophetic experience, it doesnt have to be an information from the future but since only God knows the future, we attach that connotation to the word "prophecy". If a prophet did tell of what would happen in the future such a statement was given either as a promise or a warning. A true prophet's promises always comes to pass but his warnings may or may not happen, such as in the case of the prophet Jonas/Yunus after the repentance of his addressees. This is what Jeremiah explained when he stated in the HB that a prophet should be tested on the basis of his positive prophecies Jer28.