Tafsir al-Tustari is the famous Tafsir from Sahl al-Tustari, it can be found on altafsir.com in an abridged version. We can’t find 4:157-159, 3:55, 5:117 and others, however, 39:42 is commented upon and special notice was given to Esa (as), Rafa is considered a physical ascension and thus, it is proven that yet another scholar of Islam believed that Esa (As) hadn’t died yet and was set to return in spectacular format.
39:42 in Tafsir al-Tustari
“””God takes the souls at the time of their death, and those that have not died, in their sleep…He said:When God takes the souls (anfus) to Himself, He extracts the luminous spirit (rūḥ nūrī) from the subtle substance (laṭīf) of the dense natural self (nafs al-ṭabʿ al-kathīf). The taking up [of souls] (al-tawaffī) in God’s Book is of three kinds: the first is death (mawt), the second, sleep (nawm), and the third, ascension (rafʿ). Death is as we have just mentioned. Sleep is as [described] in His words: and those that have not died, in their sleep, which means that He also takes unto Himself (yatawaffā) those who have not died, in their sleep (manām). [God also] said, It is He who takes you at night [6:60] meaning, in sleep. Ascension (rafʿ) is mentioned in relation to Jesus , to whom God said, ‘O Jesus, I am gathering you and raising you to Me’ [3:55]. Thus when a person dies, He [God] removes (yanziʿu) from him the subtle substance (laṭīf) of the luminous spiritual self (nafs al-rūḥ al-nūrī) [separating it] from the subtle substance (laṭīf) of the dense natural self (nafs al-ṭabʿ al-kathīf), and by this [luminous spiritual self] he comprehends things (yaʿqilu al-ashyāʾ), and is given the vision (rūʾyā) in the heavenly kingdom (malakūt). However, when a person sleeps, He extracts from him the subtle substance of the dense natural self, not the subtle substance of the luminous spiritual self. Therefore, when the sleeping person awakens, he recovers a subtle breath (nafas laṭīf) from the subtle substance of the spiritual self, for if this were to part from him, it would leave him without motion (ḥaraka), and lifeless (mayyit). Thus, the dense natural self has a subtle substance (laṭīfa) and likewise the spiritual self has a subtle substance (laṭīfa). The life of the subtle substance of the natural self is by virtue of the light of the subtle substance of the spiritual self (nūr laṭīf nafs al-rūḥ). The spiritual life of the subtle substance of the spiritual self (ḥayāt rūḥ laṭīf nafs al-rūḥ) is by virtue of remembrance [of God] (dhikr), just as He has said: rather they are living with their Lord, provided for [by Him] [3:169], that is, they are sustained by remembrance, due to what they attained through the subtle luminous self.””””
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