25:I[467,["56","static/chunks/56-f29101b7eeff7f18.js","557","static/chunks/557-85357ca06c17f908.js","635","static/chunks/635-4a5d764dae0356c0.js","583","static/chunks/583-5bf027c61d6bd8c4.js","682","static/chunks/682-6a8ce9795b24b55f.js","424","static/chunks/424-bcaeb5fe8b888ef7.js","313","static/chunks/313-f13499b026afebc0.js","818","static/chunks/818-968cc120e3704331.js","913","static/chunks/913-07e9e753ee47ce48.js","806","static/chunks/806-cae491558ec768fe.js","720","static/chunks/720-c3538578e12c38b4.js","40","static/chunks/app/%5Blocale%5D/books/%5BbookSlug%5D/page-ac09450906614eb5.js"],"default"] 26: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 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