﴿ وَلَا يَحْسَبَنَّ ٱلَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ هُوَ خَيْرًۭا لَّهُم ۖ بَلْ هُوَ شَرٌّۭ لَّهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا۟ بِهِۦ يَوْمَ ٱلْقِيَٰمَةِ ۗ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌۭ ﴾

“AND THEY should not think - they who niggardly cling to all that God has granted them out of His bounty - that this is good for them: nay, it is bad for them. That to which they [so] niggardly cling will, on the Day of Resurrection, be hung about their necks: for unto God [alone] belongs the heritage of the heavens and of the earth; and God is aware of all that you do.”

Let them not suppose read lā yahsabanna ‘let them not suppose’ or lā tahsabanna ‘do not suppose’ those who are niggardly with what God has given them of His bounty that is with His obligatory almsgiving that it their niggardliness is better for them khayrun lahum is the second direct object; the pronoun huwa ‘that it is’ is used to separate the two statements; the first direct object is bukhlahum ‘their niggardliness’ implicit before the relative clause alladhīna in the case of the reading tahsabanna sc. wa-lā tahsabanna bukhlahum ‘do not suppose their niggardliness…’ or before the pronoun huwa ‘it is’ in the case of the reading yahsabanna sc. wa-lā yahsabanna lladhīna…bukhlahum huwa khayran lahum ‘let them not suppose those who…that their niggardliness is better for them’; nay it is worse for them; what they were niggardly with namely the obligatory almsgiving of their wealth they shall have hung around their necks on the Day of Resurrection when he will have a snake around his neck biting viciously at him as reported in a hadīth; and to God belongs the inheritance of the heavens and the earth inheriting them after the annihilation of their inhabitants. And God is aware of what you do ta‘malūna also read ya‘malūna ‘they do’ and will requite you for it.