his faith, for this is a belief that he died in a particular manner. Crucifixion would, at most, mean that he was killed, and a prophet’s being killed does not detract from his prophethood. The Children of Israel killed many prophets. Allah Most High said:

“How many a prophet fought with many devoted followers at his side,”

to the end of the verse. Allah Most High also said:

“Muhammad is no more than a messenger; messengers have passed away before him. If he dies or is killed, will you turn back on your heels?”

Likewise, the belief of those among them who thought that he came and spoke to them after being raised up resembles the belief of many Muslim shaykhs that the Prophet—may Allah bless him and grant him peace—came to them while they were awake. They do not become disbelievers on that account. Indeed, this belief was held by someone who was among the most devoted to following the Sunnah and the Prophet, and who surpassed others in asceticism and worship. He would be visited by someone whom he thought to be the Messenger of Allah. This was an error on his part that did not render him a disbeliever. Likewise, the supposition of those disciples who thought that the one who appeared to them was Christ does not take them outside faith in Christ, nor does it undermine what they transmitted from him.

When ʿUmar believed that the Prophet—may Allah bless him and grant him peace—had not died, but had gone to his Lord as Moses had gone, and that he would not die until his Companions had died, this did not detract from his faith. It was merely an error, which he retracted.