“So that you may not grieve over what you have missed, nor rejoice in what has come to you.” [al-Hadīd 23]

This is according to the reading atākum, with a short initial vowel. On the reading ātākum (‘He has given you’), with a long initial vowel, the verb takes two objects, and the resumptive pronoun is omitted. Further examples include His statements:

“And He has given you of everything you have asked Him for.” [Ibrāhīm 34]

“And He will grant every person of merit his bounty.” [Hūd 3]

And similar passages, as well as His statements:

“Bring me blocks of iron.” [al-Kahf 96]

“And give zakah.” [al-Baqarah 43]

When this transitive verb is made further transitive by adding hamzah, its meaning becomes equivalent to ‘to give’. The underlying sense is that the first makes the second come. Thus, in ‘He will grant every person of merit his bounty’ and ‘Bring me blocks of iron’, the underlying sense is to make the bounty come and the blocks of iron come. This is comparable to His statement:

“Cause me to enter with a sound entrance and to leave with a sound departure.” [al-Isrāʾ 80]

The verbs dakhala (‘to enter’) and kharaja (‘to leave’) thus take adverbial and verbal-noun complements. When hamzah is added, the subject becomes an object. The meaning is: ‘Make me one who enters with a sound entrance, and make me one who leaves with a sound departure.’

When this transitive verb is made further transitive by means of bāʾ, it entails that the coming is attached to the noun governed by that preposition. Thus, when one says atāhum bi-hādhā (‘he brought this to them’), the meaning is that he made the coming to them inseparable from that which was brought