Is Jesus God or Not? A Qur'anic Contradiction

Introduction

One of the most fundamental doctrines in Islam is the belief that Jesus (Isa) is not divine but merely a prophet of Allah. The Qur'an explicitly denies the deity of Christ in multiple verses, such as:

"O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a spirit from Him. So believe in Allah and His messengers. And do not say, "Three"; desist—it is better for you. Indeed, Allah is but one God. Exalted is He above having a son." (Surah 4:171, Sahih International)

At the same time, the Qur'an presents several attributes and actions of Jesus that only God can possess. This leads to an internal contradiction within the Qur'an, as Jesus exhibits divine qualities while the Qur'an simultaneously denies His divinity.

e sameThe Qur'anic Criteria for Deity

The Qur'an provides criteria to distinguish between the true God and false gods:

1. God is the Creator:

   "Is He then Who creates like him who does not create? Do you not then mind?... And those whom they call on besides Allah have not created anything while they are themselves created." (Surah 16:17, 20-21, Shakir)

2. God is the Source of Life:

   "And they have taken besides Him gods, who do not create anything while they are themselves created, and they control not for themselves any harm or profit, and they control not death nor life, nor raising (the dead) to life." (Surah 25:3, Shakir)

3. God is Ever-Living:

   "And rely upon the Ever-Living who does not die, and exalt [Allah] with His praise. And sufficient is He to be, with the sins of His servants, Acquainted." (Surah 25:58, Sahih International)

According to these verses, only Allah can create, give life, and remain eternally alive.

Jesus as Creator and Giver of Life

The Qur'an acknowledges that Jesus created life from clay and gave life to the dead:

"[Jesus said,] ‘Indeed, I create for you from clay [that which is] like the form of a bird. Then I breathe into it, and it becomes a bird by permission of Allah. And I cure the blind and the leper, and I give life to the dead—by permission of Allah.’” (Surah 3:49, Sahih International)

This passage presents Jesus as having the ability to create and give life, two qualities that the Qur'an exclusively attributes to God.

Furthermore, the Qur'an states:

"O mankind! A similitude has been coined, so listen to it (carefully): verily! Those on whom you call besides Allah cannot create (even) a fly, even though they combine together for the purpose." (Surah 22:73, Hilali-Khan)

If no one besides Allah can create even a fly, how can Jesus create birds and raise the dead?

Jesus as the Ever-Living

Islamic tradition holds that Jesus was taken alive into heaven and will return in the future:

"But Allah took him up unto Himself. And Allah was ever Mighty, Wise." (Surah 4:158, Pickthall)

Muslims believe that Jesus has been alive in heaven for over 2,000 years, while Muhammad and all other prophets have died. The Qur'an teaches that only Allah is ever-living, yet Jesus remains alive.

Jesus as the Word and Spirit of God

The Qur'an assigns unique titles to Jesus that suggest divinity:

"Verily Christ Jesus the son of Mary [is] the apostle of God, and His word (kalimatuhu), which he conveyed into Mary, and a spirit [proceeding] from Him (roohun minhu)." (Surah 4:171, Sale)

If Jesus is God's Word and Spirit, then He is of th nature as God. The Qur'an does not call Muhammad or any other prophet the "Word of God" or "Spirit of God."

Jesus as the Object of Worship

The Bible teaches that Jesus was worshiped:

"And again, when God brings his firstborn into the world, he says, ‘Let all God’s angels worship him.’” (Hebrews 1:6, NIV)

"To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours." (1 Corinthians 1:2, NIV)

However, the Qur'an states that only Allah should be worshiped:

"And they were not commanded except to worship one God; there is no deity except Him." (Surah 9:31, Sahih International)

This presents a contradiction. If Jesus is worshiped, and only God is to be worshiped, then Jesus must be God.

Jesus as Intercessor

Islamic tradition affirms that Jesus will intercede for believers:

"The Messenger of Allah said: ‘The prophets and angels and the believers will intercede.’” (Sahih al-Bukhari, Volume 9, Book 93, Number 532s)

However, the Qur'an states that those called upon besides Allah have no power of intercession:

"And those whom they invoke besides God have no power of intercession." (Surah 43:86, Sahih International)

If Jesus has the power to intercede, then either the Qur'an contradicts itself, or Jesus is more than just a prophet.

Conclusion: A Qur'anic Contradiction

The Qur'an denies Jesus' divinity while attributing to Him characteristics, roles, and titles that belong to God alone:

1. Jesus creates life, but only God creates.

2. Jesus gives life, but only God is the source of life.

3. Jesus is alive in heaven, but only God is ever-living.

4. Jesus is God’s Word and Spirit, implying divine nature.

5. Jesus is worshiped, yet only God is worthy of worship.

6. Jesus intercedes, though intercession is only for God.

These contradictions raise a critical theological question for Muslims: If Jesus is not God, why does the Qur'an attribute to Him divine qualities?

The only logical conclusion, based on the Qur'an’s own criteria, is that Jesus is indeed God. Muslims must either accept that Jesus possesses divine attributes or acknowledge that the Qur'an contradicts itself.

Final Thought

If the Qur'an presents Jesus as possessing divine qualities, then it unwittingly affirms what the Bible has always declared:

"In the beginning was the Word, and the Word was with God, and the Word was God." (John 1:1, NIV)

"Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me.’” (John 14:6, NIV)

For those sincerely seeking the truth, this evidence calls for deeper reflection. If Jesus truly fits the description of God, then the only appropriate response is to worship Him as Lord and Savior.

 The Troubling Origins of Islam: Muhammad’s Early Experiences and Mental Struggles

Throughout history, religious figures have experienced profound and life-altering events that shaped their missions. Among them, Muhammad’s initial experiences with what he believed to be divine revelation present a uniquely unsettling picture. Unlike biblical figures such as Moses or Paul, who responded to divine encounters with awe and submission, Muhammad's early experiences were marked by deep distress, terror, and suicidal tendencies. These reactions raise important questions about the origins of his spiritual journey and whether his experiences align with encounters with the divine or something else entirely.

Muhammad’s First Encounter with the Spirit

Islamic tradition states that Muhammad received his first revelation in the Cave of Hira around the year 610 AD. The hadith literature, particularly Sahih Bukhari (Vol. 9, Hadith 111), describes how an entity, identified as the angel Gabriel, forcefully squeezed Muhammad three times and commanded him to "Read!" Despite his inability to read, he was given what would become the first verses of the Quran (Surah 96:1-5). However, instead of being comforted by the experience, Muhammad fled the cave in terror, believing he had encountered a demon or had gone mad. He ran to his wife, Khadija, trembling and pleading to be wrapped in blankets, fearing for his life.

This reaction starkly contrasts with biblical figures who encountered God or His angels. When the Virgin Mary was visited by Gabriel, she was initially afraid but soon found reassurance in the angel’s words (Luke 1:30). When Moses encountered God in the burning bush, he expressed reverence and obedience rather than terror (Exodus 3:6). The fact that Muhammad reacted with fear, panic, and self-doubt raises concerns about the nature of his experience.

Repeated Suicide Attempts

One of the most disturbing aspects of Muhammad’s early prophetic career is his repeated attempts to commit suicide. According to Islamic sources such as Ibn Ishaq’s Sirat Rasulallah and Al-Tabari’s History, after his first revelation, Muhammad was deeply disturbed and considered throwing himself off a mountain. Only the intervention of the entity, later identified as Gabriel, stopped him, reassuring him that he was truly a prophet. This pattern continued for an extended period, particularly during the fatrah, a period when revelations ceased for months or even years. During these gaps, Muhammad’s distress deepened, and he again attempted suicide, only to be stopped at the last moment.

This behavior is highly unusual for someone receiving divine revelation. Nowhere in the Bible do we see prophets attempting to take their own lives after receiving messages from God. Even in moments of extreme difficulty, biblical prophets relied on God for strength. Elijah, for instance, was deeply depressed and wished to die, but rather than acting on those thoughts, he was comforted and nourished by God (1 Kings 19:4-8). In contrast, Muhammad’s persistent despair and repeated suicide attempts suggest something more akin to psychological distress rather than divine calling.

Comparing Muhammad’s Experience with Demonic Encounters

Interestingly, Muhammad himself feared that he had been possessed by a jinn (a supernatural entity in Arabian folklore, often associated with demons). His descriptions of his experiences—being forcefully pressed, hearing voices, and seeing visions—closely resemble accounts of demonic oppression rather than angelic visitations. The New Testament warns that Satan can appear as an "angel of light" (2 Corinthians 11:14), a description eerily fitting for Muhammad’s encounters.

Additionally, the symptoms Muhammad exhibited—such as confusion, anxiety, suicidal ideation, and even epileptic-like episodes—mirror modern psychiatric conditions such as temporal lobe epilepsy or dissociative disorder. Some researchers have speculated that he may have suffered from a neurological or psychological disorder, which could explain the distress and hallucinations he experienced.

The Impact on Islam’s Development

These early experiences shaped Muhammad’s later teachings and actions. Initially, he sought reassurance from Khadija and her cousin Waraqa ibn Nawfal, a Christian monk who declared that Muhammad’s experiences were similar to those of biblical prophets. Encouraged by this validation, Muhammad gradually embraced his role as a messenger, but his early years were marked by uncertainty and self-doubt.

As time passed, Muhammad’s revelations became more authoritative, particularly after he gained political and military power in Medina. The transformation from a frightened, uncertain man into a militant leader who commanded executions, enslaved women and children, and waged war suggests a radical psychological shift. One must ask whether this transformation was divinely guided or the result of a human struggle for validation and control.

Concluding Thoughts: A Prophet Unlike Any Other

When assessing religious figures, it is crucial to examine their experiences, character, and impact. Muhammad’s initial reaction to his visions—marked by terror, suicidal tendencies, and confusion—does not align with the experiences of biblical prophets who encountered God. Instead, his early experiences bear closer resemblance to demonic oppression or psychological distress.

Moreover, his later actions—such as sanctioning slavery, ordering assassinations, and engaging in violent conquest—stand in stark contrast to the teachings of Jesus Christ, who preached love, forgiveness, and self-sacrifice. If Muhammad’s revelations were indeed from a divine source, why did they produce such fear, instability, and eventual bloodshed?

These questions are not meant to offend but to encourage honest reflection. If Muhammad’s experiences were from God, they should exhibit the fruits of righteousness, peace, and divine assurance. Instead, the historical record suggests otherwise. Those seeking truth must carefully consider these aspects when evaluating Muhammad’s claims to prophethood.

As we delve further into historical Islamic sources and early manuscripts, it becomes increasingly clear that the origins of Islam are more complex than many Muslims believe. The narrative of an unchanged Quran, a perfect prophet, and a divine revelation free from human influence continues to unravel with each academic discovery. It is imperative that we approach these topics with an open mind and a commitment to uncovering the truth, no matter where it leads.

 The Myth of Islam as a Religion of Peace: A Historical and Theological Examination

For centuries, Islam has been portrayed in various ways—sometimes as a faith of peace and tolerance, other times as a religion of conquest and submission. This article critically examines the Islamic doctrine, particularly regarding its teachings on warfare, non-Muslims, and its expansionist mission.

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The Quran’s Doctrine on Warfare

The Quran contains numerous verses that advocate for violent jihad against non-Muslims. These passages, often cited by both Islamic extremists and scholars, form the theological basis for historical and modern Islamic conquests. Some of the most direct verses include:

• Surah 9:5 – “Fight and slay the pagans wherever you find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way for them.”

• Surah 9:29 – “Fight those who do not believe in Allah nor the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth, from among the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.”

• Surah 47:4 – “When you meet the unbelievers in battle, strike their necks.”

These passages illustrate that jihad is not merely a defensive measure, as some modern apologists claim, but a divine mandate for the expansion of Islamic rule.

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Hadith Reinforcement of Warfare

The Hadith (sayings and actions of Muhammad) further confirm the Quran’s position on jihad. Here are some notable examples:

• Sahih Muslim 1:33 – “I have been commanded to fight against people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah.”

• Bukhari 4:52:50 – “A man asked the Prophet, ‘A man fights for war booty; another fights for fame and a third fights for showing off. Which of them fights in Allah’s cause?’ The Prophet said, ‘The one who fights so that Allah’s word is superior fights in Allah’s cause.’”

• Hadith 9:50, 57 – “Whoever changes his Islamic religion, kill him.”

This shows that Islam’s stance on warfare is neither allegorical nor purely historical—it is an ongoing command for believers.

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Islam’s Expansionist History

Historically, Islamic conquests were driven by the theology found in the Quran and Hadith. The early Muslim caliphates expanded rapidly across the Middle East, North Africa, and Europe through military campaigns. Key events include:

• The Arab Conquests (7th–8th Century): Islamic armies conquered Persia, Byzantium, and parts of India.

• The Islamic Invasion of Spain (711 AD): Muslim forces led by Tariq ibn Ziyad overran Spain, imposing Islamic rule for centuries.

• The Ottoman Expansion (14th–17th Century): The Ottoman Empire spread Islam into Eastern Europe, subjugating Christians under Islamic law.

The concept of Dar al-Islam (House of Islam) vs. Dar al-Harb (House of War) reinforces the idea that Islamic teachings encourage continuous conflict until Islam dominates globally.

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Modern Implications: Jihad in Contemporary Islam

Despite claims that jihad is only a spiritual struggle, radical Islamic groups today still cite these Quranic and Hadith texts as justification for their actions. Groups like ISIS, Al-Qaeda, and Boko Haram openly declare that they are fulfilling Islamic doctrine by waging war against non-Muslims.

• ISIS Recruitment Material: Uses Quranic verses to justify beheadings and mass executions.

• Al-Qaeda’s Justification: Osama bin Laden frequently referenced Surah 9:5 in his calls for global jihad.

• Taliban’s Rule: Implements strict Sharia based on Islamic texts, restricting women’s rights and persecuting non-Muslims.

The theological backing for these actions is undeniable. While moderate Muslims may interpret jihad differently, traditional Islamic teachings provide a strong case for violence in the name of faith.

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Islam’s Treatment of Non-Muslims: The Jizya System

Non-Muslims living under Islamic rule historically faced heavy restrictions. The Quran mandates the collection of jizya, a tax on non-Muslims, as a symbol of their submission:

• Surah 9:29 – “Fight those who do not believe... until they pay the jizya with willing submission and feel themselves subdued.”

This system effectively forced non-Muslims into second-class citizenship under Islamic rule, reinforcing the idea of Islam as a political ideology rather than a purely spiritual faith.

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Final Verdict: Islam’s Claims of Peace Are a Theological Contradiction

📌 Islam does not mean peace—it means submission. 📌 The Quran and Hadith explicitly command violence against unbelievers. 📌 Islamic history proves that jihad is a means of global expansion, not self-defense. 📌 The claim that Islam is purely peaceful is modern revisionism, not historical or theological reality.

🔴 Conclusion: Islam’s foundation is built on conquest, submission, and the suppression of non-Muslims. While individual Muslims may be peaceful, Islam’s core teachings do not promote coexistence but rather the eventual dominance of Islam over all other beliefs. Any claim otherwise is either based on ignorance or deliberate deception (taqiyya).

Islam, as presented in its authentic texts and historical implementation, is a theological-political system of conquest, not a religion of peace.

 The End of the Quran as Muslims Know It: Today’s Quran in the Light of Its Early Manuscripts

By Oskar

The Traditional Claim of Quranic Preservation

“The Quran is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad. It was memorized by Muhammad and then dictated to his Companions, and written down by scribes, who cross-checked it during his lifetime. Not one word of its 114 chapters, Suras, has been changed over the centuries, so that the Quran is in every detail the unique and miraculous text which was revealed to Muhammad fourteen centuries ago.” (Islamicity.com, accessed 19 May 2011)

This claim is a fundamental belief among Muslims worldwide. However, the discovery of an ancient manuscript known as DAM 0 1-27.1, found in 1972 in the Great Mosque of Sana’a, Yemen, presents a significant challenge to this assertion. Recent academic studies, aided by ultraviolet photography, have revealed variations between the Quran of today and its early manuscripts. These variations include different words, missing phrases, spelling differences, and even changes in the order of Surahs and words within verses.

The Evidence from the Sana’a Palimpsest

A palimpsest is a manuscript in which the original text has been washed off or scraped away to be overwritten with a newer text. This process typically occurs over centuries, yet in the case of DAM 0 1-27.1, it happened within the first century of the Hijrah (7th-8th century AD). The manuscript contains both primary and secondary text layers, both written in the early Hijazi script.

Examples of Variations:

1. Missing Words That Change Meaning

Sahih International Translation:
“… (if) they turn away, Allah will punish them with a painful punishment in this world and the Hereafter. And there will not be for them on earth (any protector or helper.)”

Sana’a Manuscript (DAM 0 1-27.1) Translation:
“… (if) they turn away, Allah will punish them in this world. And there will not be for them on earth (any protector or helper.)”

The phrase “in the Hereafter” is missing in the early manuscript, significantly altering the theological meaning.

2. Different Words Replacing Today’s Quranic Text

Instead of “jahannamu” (hell) in today’s Quran, the old manuscript reads “l-naru” (the fire), which matches another verse in Surah 24:57.

Similarly, “yaqsimuna” in the manuscript is replaced by “yahlifuna” (they swear) in today’s standard Quran.

Implications and Unanswered Questions

The Sana’a palimpsest is not merely a bad copy or an anomaly. It represents four different versions of the Quran, with both the primary and secondary texts showing distinct variations and later corrections. If Uthman’s recension had already been widely distributed, why were these variations allowed to persist in an Islamic center of learning?

Further, why do the differences in DAM 0 1-27.1 not match the known variant readings from Ibn Mas’ud’s or Ubay bin Ka’b’s collections?

Muslim Responses to This Discovery

1. Dismissing Western Scholars

Some argue that Western Orientalists are biased against Islam and that these findings should be ignored. However, critical research has also been conducted by Muslim scholars such as Dr. Nasr Abu Zaid, who faced backlash for advocating a literary analysis of the Quran. If the Quran is the unaltered Word of God, why should research into its textual history be seen as a threat?

2. Claiming It’s an Unofficial Copy

If DAM 0 1-27.1 was just a local, unofficial copy, why did it exist within the Great Mosque of Sana’a? This mosque was one of the earliest centers of Islamic learning. Wouldn’t it have been replaced immediately if it did not conform to the official recension?

3. Ignoring the Evidence

Some may choose to ignore the problem altogether, preferring not to investigate the contradictions. However, historical truth remains unchanged regardless of whether it is acknowledged or ignored.

A Path Forward: Seeking the True Word of God

The discovery of textual variations in early Quranic manuscripts poses serious questions about its claim of being unchanged and perfectly preserved. Unlike Islam, where textual perfection is a central doctrine, the Bible acknowledges its transmission history openly.

Jesus said, “I am the way and the truth and the life” (John 14:6).

While the Quran refers to Jesus as “Kalimatullah” (The Word of God) in Surah 4:171, the Bible uniquely identifies Him as God’s eternal Word made flesh (John 1:1, Revelation 19:13). The Quran's textual instability contrasts with the consistent message of Jesus' divinity, death, and resurrection throughout history.

Final Thought

Where do we go from here? You have a choice. You can respond with:

• Anger – Rejecting the evidence and dismissing all questions.

• Ignorance – Refusing to investigate further.

• Truth-Seeking – Exploring Jesus’ claims and His role as God’s ultimate revelation.

If you seek truth sincerely, investigate the message of Jesus, who provides certainty and salvation beyond textual debates.

 Was Muhammad a True Prophet? Examining His Death Through the Lens of the Quran

One of the most controversial yet compelling arguments against Muhammad’s prophethood comes from an analysis of his own death. Islamic sources indicate that Muhammad suffered a slow and painful demise after eating poisoned meat at Khaybar, and he himself admitted that he felt as though his aorta was being cut. The remarkable aspect of this is that the Quran itself foretells that if Muhammad had fabricated revelations, Allah would punish him by cutting his aorta.

This raises a troubling question: Did Muhammad die as a sign of divine judgment for changing the Quran?

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The Quran’s Warning Against False Revelation

The Quran explicitly warns Muhammad against tampering with divine revelation. Consider the following verse:

“And if he (Muhammad) had forged some false sayings in Our Name, We would have seized him by the right hand, and then We certainly would have cut off his aorta.” (Quran 69:44-46)

This passage states that if Muhammad had falsified revelation, Allah would punish him by cutting his life vein (aorta).

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The Story of Abdullah ibn Abi Sarh

One of the most problematic incidents in Islamic history is the story of Abdullah ibn Abi Sarh, a former scribe of Muhammad. According to Islamic sources, Abdullah was responsible for writing down revelations, but he noticed that Muhammad would approve of slight changes in wording. This led him to leave Islam and accuse Muhammad of fabricating the Quran.

Islamic historian Al-Tabari confirms this event, stating:

“Abdullah ibn Abi Sarh used to write for the Prophet. When the verse ‘Exalted in power, full of wisdom’ was revealed, Muhammad dictated it to him, but Abdullah suggested: ‘Should we write ‘All-Knowing, All-Wise’ instead?’ Muhammad responded, ‘Yes, it is all the same.’”

Abdullah apostatized, telling the Quraysh, “If Muhammad receives revelation, then so do I, for I also dictated changes that he accepted.”

The Quran condemns such a person in Surah 6:93, stating that those who falsely claim inspiration are among the greatest wrongdoers and will be punished by Allah. Given that Muhammad himself approved changes, this accusation directly applies to him.

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Muhammad’s Death – A Fulfillment of Divine Punishment?

Islamic sources confirm that Muhammad suffered a painful death due to poisoning:

1. Muhammad himself admitted that he felt as though his aorta was being cut.

   • Sahih al-Bukhari 5:59:713: “O Aisha, I feel my aorta is being cut due to the poisoned food I ate at Khaybar.”

   • Ibn Sa’d, Kitab al-Tabaqat al-Kabir: “The Prophet said: ‘I continued to feel pain from the morsel I ate at Khaybar, and now I feel as if my aorta is being cut.’”

2. The Quran’s warning in Surah 69:44-46 states that a false prophet would die by his aorta being severed.

3. Islamic scholars admit that Muhammad’s death was uniquely painful and unlike other prophets.

   • In contrast, Jesus ascended, Moses died naturally, and Abraham lived to old age. Muhammad, however, suffered the exact fate described for a false prophet.

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Counterarguments and Rebuttals

1. “Muhammad was poisoned by a Jewish woman, not by Allah.”

🔹 Rebuttal:

• Even if a Jewish woman poisoned him, why did Allah not protect him?

• Many prophets faced assassination attempts, yet they were divinely protected (e.g., Daniel in the lion’s den, Jesus escaping stoning, Moses surviving Pharaoh’s decree).

• The Quran itself states that Allah would kill Muhammad if he fabricated revelation, and Muhammad’s death matched the prophecy exactly.

2. “The hadith about Muhammad’s pain is weak.”

🔹 Rebuttal:

• The hadith is recorded in Sahih al-Bukhari and Sahih Muslim—the two most authentic collections in Sunni Islam.

• The same account is found in Al-Tabari, Ibn Sa’d, and Ibn Kathir.

• If a hadith that supports Islam is considered valid, a hadith that challenges Islam should not be dismissed just because it is inconvenient.

3. “This does not disprove Islam because God also punishes true prophets.”

🔹 Rebuttal:

• True prophets suffer persecution but do not die under divine wrath.

• Jesus, Moses, and other prophets were persecuted by men but never suffered a cursed death.

• Muhammad’s death mirrors the punishment for false prophets, as stated in the Quran.

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Conclusion: Was Muhammad a True Prophet?

✔ If we judge Muhammad by biblical standards, he fails because he contradicts God's revealed truth. ✔ If we judge Muhammad by Quranic standards, he fails because his death aligns with Allah’s punishment for false prophets. ✔ If we judge Muhammad by historical analysis, his death raises serious doubts about his prophethood and the Quran’s integrity.

🔴 This argument is one of the strongest internal critiques of Islam because it uses the Quran’s own words against Muhammad. 🔴 If Surah 69:44-46 is true, then Muhammad was a false prophet who was judged by Allah. 🔴 If Surah 69:44-46 is false, then the Quran is unreliable and not from God.

Either way, Islam has a serious theological problem.

Final Thought

If you are a Muslim reading this, I encourage you to consider this deeply. Islam demands absolute truth. If Muhammad’s death is evidence of divine punishment, then you must ask yourself: Was he truly a prophet?