Surah Abasa, which is also called Al-Sakhkhah. Its purpose is to explain "Indeed, you are only a warner for those who fear it" [An-Nazi'at: 45] by indicating that the greatest intended meaning is the purification of the one capable of fear through the warning of the Day of Resurrection, for which evidence has been established regarding the ability to create from man, and with both the beginning and the resurrection of his sustenance, and the amazement at those who turn away despite the evidence and the indication that wealth and luxury are signs of turning away and lack of readiness for disbelief and immorality. Furthermore, calamities are signs of purity and inclination, and the humility of hearts and the elevation of souls towards noble wealth. Thus, whoever is more firmly established in it has a heart that is softer and gentler, and therefore he is more fearful. Thus, turning towards Him is more beloved and preferable. The name Abasa indicates this through contemplating its verses and reflecting on its connections and objectives. Likewise, Al-Sakhkhah, the blowing one, with its evil and its sparks, and the one who begins (In the name of Allah) who has the ultimate power and the brilliant wisdom, the Most Gracious, who has encompassed with the blessing of evident creation, then with the shining verses of clarity, the Most Merciful, who has specifically granted His allies that He completed His blessing upon them, so they were directed towards His pleasure.

For what He, glorified and exalted is He, limited it to warning those who fear. And indeed, Abdullah ibn Umm Maktum, may Allah be pleased with him, had come to him, blessings and peace be upon him. He was among the early converts. The Prophet, blessings and peace be upon him, was busy at the time of his arrival calling some of the leaders of Quraysh to Allah, the Most High. He found a kind of softness among them. Abdullah, may Allah be pleased with him, began to ask him [while he did not know what he was preoccupied with, asking him] to teach him and read to him [from what Allah had taught him]. He disliked to interrupt his speech with those out of fear that he might miss what he hoped for from their Islam, which would lead to the Islam of many of their followers. So he would turn away from him and turn towards them, and the dislike would appear on his face. He, glorified and exalted is He, gently reproached him for being preoccupied with those who should not fear being tempted by the adornment of worldly life and their complete engagement with what perishes. He said, clarifying the nobility of poverty and the high rank of the people of religion, even if they are deemed lowly, and the lowliness of the people of the world, even if they are adorned. He honored him, blessings and peace be upon him, in the context of the rebuke, as Sa'd ibn Mu'adh, may Allah be pleased with him, said when he judged in the case of Banu Qurayzah: 'And upon whom here' - indicating towards the Prophet, blessings and peace be upon him, while turning away from him out of shyness and reverence for him: 'He frowned' meaning he acted in a way that is greater than our creation, and we revere him to not confront him with such a rebuke in his face, the act of one who dislikes something by frowning, due to what he has of human nature when he is prevented from his desire. And he indicated with praise for him, blessings and peace be upon him, that this is contrary to what he, glorified and exalted is He, had instilled in him of mercy for the poor, love for them, and joy in their closeness and companionship. [By saying] 'And he turned away' meaning he made himself turn away from him in the hope that those nobles whom he was addressing would embrace Islam, and by their Islam, their followers would also embrace Islam, so that the word of Allah would be elevated.