Tafsir of An-Nazi'at 79:40

This means his station before the Master of his affair on the day of the Greatest Calamity—the day when man will remember what he strove for. This is based on the [genitive] annexation being similar to the one in Ruqud Halab. Alternatively, it means "and as for him who feared his Lord, Glorified be He," in which case the word maqam (station) is an interpolation, and the expression is a metonymy for that [fear]. This establishes the fear of the Lord, Mighty and Majestic is He, by way of eloquent demonstrative proof, similar to what was said regarding His saying, "Make honorable his station." The full discussion regarding this has already preceded in Surah ar-Rahman.

"And restrained the soul from [unbridled] desire"

This means he rebuked it and withheld it from the ruinous desire, which is the inclination toward appetites, controlling it through patience and conditioning it to prioritize good deeds, not regarding the enjoyment of the world and its blossom, nor being deceived by its glitter and adornments, knowing the direness of its consequence.

It is narrated from Ibn Abbas and Muqatil that it refers to the man who intends to commit a sin, then remembers his station for reckoning before his Lord, Glorified be He, so he fears and abandons it.

The root of hawa (desire) is absolute inclination, but it became common for inclination toward appetite. It was named as such, according to al-Raghib, because it causes its possessor to fall (yahwi) in this world into every weakness, and in the Hereafter into the Abyss (al-Hawiyah). For this reason, opposing it is praised.

Some sages said: "If you desire what is correct, look at your desire and oppose it."

Al-Fudayl said: "The best of deeds is opposing desire."

Abu Imran al-Mirtali said: Oppose its desire and disobey it, for he who obeys The desire of his soul, it will pull him toward the worst of outcomes. And whoever obeys the insistent soul, it will lead him astray And cast him into a deathbed—what a deathbed!

And other similar [sentiments]. It has reached the point where the ugliness of following desire and the virtue of opposing it are almost self-evident; yet, those who are secure from following it are few and rare. None are safe from desire except the Prophets, peace be upon them, and some of the Truthful ones (Siddiqin). Blessed is he who is safe from it.