of all mankind’s sins as alluded to in Paul’s Epistle to the Galatians 3:13. This forces Judaism to reconsider him as the fulfilment of their anticipated Messiah, and questions the Christian concept of salvation. In Where did Jesus Die?, Maulana Jalal-ud-Din Shams^(ra) illustrates that the most rational and credible explanation of Jesus’ crucifixion and post-crucifixion events is the one provided by the Holy Prophet^(sa) and the Promised Messiah^(as). Their account requires neither fabricated miracle nor myth. It just so happens that this is the only account that glorifies Jesus Christ^(as) by exonerating him from the accursed death on the cross and restoring him the honour of a truthful prophet when judged against the criteria in the Old Testament.24:T5b8,God’s Word revealed to the Holy Prophet Muhammad^(sa)—the Holy Quran—proclaims that Jesus as did not die on the cross. In corroboration of this Quranic revelation, the Promised Messiah^(as), Hazrat [His Holiness] Mirza Ghulam Ahmad, proposed the revolutionary theory that Jesus^(as) died in India. This theory challenges the very foundation of Judeo-Christian views surrounding the advent of the Messiah. Simply put, if Jesus^(as) did not die on the cross, he could not be the false prophet that Jews allege him to be citing the criteria in Deuteronomy 18:20 and 21:22–23, nor could he be carrying the curse of all mankind’s sins as alluded to in Paul’s Epistle to the Galatians 3:13. This forces Judaism to reconsider him as the fulfilment of their anticipated Messiah, and questions the Christian concept of salvation. In Where did Jesus Die?, Maulana Jalal-ud-Din Shams^(ra) illustrates that the most rational and credible explanation of Jesus’ crucifixion and post-crucifixion events is the one provided by the Holy Prophet^(sa) and the Promised Messiah^(as). Their account requires neither fabricated miracle nor myth. It just so happens th