َ إِنَّ الْإِنْسَانَ لِرَبِّهِ لَكَنُودٌ ﴿۶﴾ وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ ﴿۷﴾ وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ ﴿۸﴾ أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ ﴿۹﴾ وَحُصِّلَ مَا فِي الصُّدُورِ ﴿۱۰﴾ إِنَّ رَبَّهُمْ بِهِمْ يَوْمَئِذٍ لَخَبِيرٌ ﴿۱۱﴾

﴾6﴿ Innal-insana lirabbihee lakanood
﴾7﴿ Wa innahu 'alaa zaalika la shaheed
﴾8﴿ Wa innahu lihubbil khairi la shadeed
﴾9﴿ Afala ya'lamu iza b'uthira ma filquboor
﴾10﴿ Wa hussila maa fis sudoor
﴾11﴿ Inna rabbahum bihim yauma 'izil lakhabeer

﴾6﴿ Indeed, man is extremely ungrateful to his Lord
﴾7﴿ And indeed, he is certainly aware of this
﴾8﴿ And indeed, he (man) is extremely intense in his love for wealth
﴾9﴿ Does he not know (that time) when those in the graves will be resurrected
﴾10﴿ And what is within the hearts will be revealed
﴾11﴿ Indeed, their Lord will be fully aware of them on that Day

[6] This is the response to the oath, and at the beginning, there is a warning. The word “الْإِنْسَانَ” refers to the disbelieving human, as indicated by the qualities mentioned afterward.
“لَكَنُودٌ” — Qurtubi mentioned ten meanings for this word. Some of them are:
(1) One who is ungrateful.
(2) One who mentions hardships but forgets blessings.
(3) One who eats alone, does not give to others, and oppresses his servants.
The relevance between the oath and its answer is that horses and camels were created by Allah the Exalted for good purposes, but oppressive humans use them for wrongdoing — and this is ingratitude.
So, every person who misuses or wastes Allah’s blessings is kanūd (ungrateful).
Thus, every polytheist is kanūd, every waster is kanūd, every oppressor who uses his physical or financial strength for injustice is kanūd, and a scholar who misuses his knowledge (by not acting upon it or not inviting others) is also kanūd.
[7] This is the second warning. The meaning of “لَشَهِيدٌ” is testimony through one's state — meaning the condition and actions of this person themselves testify that he is ungrateful (kanūd).
Or it could be a warning — that Allah the Exalted is fully aware of his ingratitude and will punish him accordingly.
[8] This is the third warning. Regarding this verse, commentators have mentioned two interpretations:
The first opinion is that “شَدِيدٌ” means firm and intense, and “لِحُبِّ الْخَيْرِ” means that this person is extremely intense and firm in his love for wealth.
The second opinion is that “شَدِيدٌ” means miserly — that he does not fulfill the rights of Allah the Exalted nor the rights of His servants.
[9,10] This is a warning of the Hereafter, and it also serves as a remedy for removing the love of the world.
“مَا فِي الصُّدُورِ” — what is in the chests refers to good and evil, intentions and wills. This is proof that one is held accountable for intentions and wills, as mentioned in Surah Al-Baqarah (2:284).
Whispers (waswasah) are not included in this, because they are not by choice.
This also indicates that no action is hidden from Allah the Exalted.
The next sentence supports this, and the deeds of the limbs are not mentioned here because they follow the actions of the heart — that is, the will and intention.
[11] This is the reason for ba‘thar (scattering) and husil (revealing), and it indicates that the One who performs both is Allah the Exalted.
“يَوْمَئِذٍ” — (Question) Allah the Exalted is already aware even now, so why specify the Day of Resurrection?
(Answer) Because here, the meaning is not merely knowledge, but judgment and recompense — that is why it is specified.
“لَخَبِيرٌ” — He has knowledge of the inner (hidden) just as He knows the outer (apparent).
Benefit: In this surah, the sickness is mentioned in verse 6, its cause is mentioned in verse 8, and the remedy is given in verses 9 and 10.