Tafsir of Fatir 35:35

"Who has settled us in the abode of permanence" (meaning the abode of residence from which there is never any departure, and it is Paradise) "out of His bounty" (meaning out of His blessing, grace, and generosity. For although deeds are, in general, a cause for entering Paradise, their status as a cause is also due to the bounty of Allah—Mighty and Majestic is He—since there is no intrinsic entitlement there. Whoever knows that deeds are finite and transient, while the reward of Paradise is eternal and everlasting, will not doubt that Allah Almighty has only settled those whom He has settled in the abode of residence out of His pure bounty).

Al-Zamakhshari said: It means from His giving and bestowal, derived from their saying, "So-and-so has fudul (surplus) over his people" and fawadil (bounties). It is not from the fadl that means gratuitous favor, because reward is in the position of an earned wage, whereas gratuitous favor is like a voluntary donation; and in this [interpretation] there is what there is of Mu'tazilite doctrine.

"No hardship will touch us therein" (meaning exhaustion), "nor will weariness touch us therein" (meaning fatigue and languor, which is the result of hardship). Coupling it with the former and repeating the negated verb serves to emphasize the negation of both. This is what a group of the eminent scholars has said. Some have said: Nasab (hardship) is physical exhaustion, while lughub (weariness) is psychological exhaustion.

Ibn Jarir recorded from Qatadah that he interpreted nasab as pain, and the statement is akin to the saying: "You will not see a lizard nesting therein."

The sentence [of the negation] serves as a state (hal) for one of the objects of ahalla (settled). Ali—may Allah ennoble his countenance—and al-Sulami read lughub with a fatha on the lam. Al-Farra' said: It is that by which one becomes fatigued, like futur (breakfast) and suhur (pre-dawn meal). It is permissible for it to be an adjective for a deleted verbal noun, meaning: "No weariness will touch us therein, a [weary] weariness," similar to the poet’s verse, as if he described the weariness as having become weary, meaning exhausted and tired.

The author of al-Lawami' said: It is permissible for it to be an infinitive like qabul (acceptance); and if you wish, you may make it an adjective for an implied noun, meaning: "a wearying affair."