What this lesson covers
1 · Every Arabic sentence is one of two kinds #
This is the whole grammar point, and it turns on one question: which word does the sentence start with?
| Type | Starts with | Name |
|---|---|---|
| جُمْلة اسْمِيّة (jumlah ismiyyah) | an اسْم — a noun | a nominal sentence |
| جُمْلة فِعْلِيّة (jumlah fiʿliyyah) | a فِعْل — a verb | a verbal sentence |
قِسْم (qism) — glossed in passing — = a division, a category. There are two aqsām of sentence, and the opening word decides which.
The model nominal sentence:
It begins with المَدْرَسَة, a noun — therefore جُمْلة اسْمِيّة. Nothing else about the sentence matters for the classification.
2 · The binding condition: the opening noun must be مَعْرِفة #
So how does that opening noun come out maʿrifah? There are four ways:
| # | Route to مَعْرِفة | Example |
|---|---|---|
| 1 | The word carries أَلِف لام (ال) | المَدْرَسَة |
| 2 | It is a ضَمير (ḍamīr, pronoun) | هُوَ · هُما · هُمْ · أَنْتَ · أَنْتُما · أَنْتُمْ |
| 3 | It is an اسْم إِشارة (demonstrative) | هٰذا · هٰذِهِ |
| 4 | It is an عَلَم (ʿalam, proper name) | مُحَمَّدٌ · أَحْمَدُ · أَسْماءُ · زَيْنَبُ · مَرْيَمُ |
All pronouns are مَعْرِفة — that is why a sentence may open أَنْتَ …. And an عَلَم is a proper name: a person's name, a town's name.
Two more that exist but are outside this lesson #
There are two further categories of maʿrifah, set aside for now:
- اسْم المَوْصول (ism al-mawṣūl) — the relative pronoun;
- the مُضاف (muḍāf) annexed to a maʿrifah.
They can occur at the head of a sentence. We are not covering them here — just know they exist.
3 · The verbal sentence #
It opens with ذَهَبَ, a verb — جُمْلة فِعْلِيّة.
And the tense does not matter. Any verb at all puts the sentence in this class:
| Verb type | Example |
|---|---|
| الماضي — past | نَجَحَتْ (najaḥat) — "she succeeded"; past, and مُؤَنَّث (feminine) |
| المُضارِع — present | يُريدُ المالَ وَالجَمالَ. — yurīdu-l-māla wa-l-jamāl — "He wants wealth and beauty." |
| الأَمْر — imperative | خُذْ … · اقْرَأْ … (see §4 and §8) |
Recap of the two rules. Starts with a verb → fiʿliyyah, whatever the verb's tense. Starts with a noun → ismiyyah, and that noun is compulsorily مَعْرِفة.
4 · Exercise 1 — classify these seven #
Sort each of these. Cover the right-hand columns and check yourself.
| # | Sentence | Answer | Why |
|---|---|---|---|
| 1 | سَأَتَناوَلُ الشّايَ مِثْلَكَ. — "I will have tea, like you." | فِعْلِيّة | سَأَتَناوَلُ is a verb, here in the future |
| 2 | خُذْ هٰذِهِ … — "Take this …" | فِعْلِيّة | خُذْ is an imperative |
| 3 | شَفاكَ اللهُ. — "May Allah cure you." | فِعْلِيّة | it opens with the verb شَفا — see §5 |
| 4 | زَيْنَبُ وَمَرْيَمُ صَديقَتانِ. — "Zaynab and Maryam are two friends." | اسْمِيّة | زَيْنَب is a person's name — an عَلَم |
| 5 | المُعَلِّماتُ مَشْغولاتٌ. — "The women teachers are busy." | اسْمِيّة | المُعَلِّمات carries the أَلِف لام |
| 6 | مَرْيَمُ سَمينَةٌ جِدّاً. — "Maryam is very fat." | اسْمِيّة | مَرْيَم is an عَلَم, so maʿrifah |
| 7 | سَيُصَلّي … | فِعْلِيّة | it opens with the verb سَيُصَلّي |
مَشْغولات (mashghūlāt) = busy, occupied with work.
5 · دُعاء is said in the past tense #
Sentence 3 above hides a point worth keeping.
Literally this is "Allah cured you" — a past-tense verb. But in Arabic, when we make a دُعاء (duʿāʾ, a supplication), we put it in the past tense and it carries the sense "may He do it." So shafāka-llāh = "may Allah cure you."
Same pattern:
- بارَكَ اللهُ لَكُمْ. — bāraka-llāhu lakum — literally "Allah has blessed you," used as "may Allah bless you."
- صَلَّى اللهُ عَلى مُحَمَّدٍ. — ṣallā-llāhu ʿalā Muḥammad.
6 · Exercise 2 — answer with a جُمْلة اسْمِيّة #
The frame is ما رَأْيُكَ في …؟ (mā raʾyuka fī …?) — "What is your opinion about …?" رَأْي (raʾy) = an opinion. Each answer is built as one nominal sentence: the definite noun first, then the description.
| Question | Answer | Meaning |
|---|---|---|
| ما رَأْيُكَ في الكِتابِ؟ | الكِتابُ مُفيدٌ. | The book is useful. |
| ما رَأْيُكَ في القِصَّةِ؟ | القِصَّةُ جَميلَةٌ. | The story is beautiful. |
| ما رَأْيُكَ في العَصيرِ؟ | العَصيرُ بارِدٌ. | The juice is cold. |
| ما رَأْيُكَ في الفِكْرَةِ؟ | الفِكْرَةُ طَيِّبَةٌ. | The idea is good. |
| ما رَأْيُكَ في الأَلْعابِ؟ | الأَلْعابُ خَطيرَةٌ. | The games are dangerous. |
| ما رَأْيُكَ في الجَوِّ؟ | الجَوُّ دافِئٌ. | The weather is warm. |
| ما رَأْيُكَ في العامِلِ؟ | العامِلُ نَشيطٌ. | The worker is energetic. |
Vocabulary from the set: فِكْرة (fikrah) = an idea, a thought · لُعْبة / أَلْعاب (luʿbah / alʿāb) = a game / games · الجَوّ (al-jaww) = the weather, the climate · دافِئ (dāfiʾ) = warm · نَشيط (nashīṭ) = energetic, active.
Every answer in this set is a جُمْلة اسْمِيّة — and note that each opens with the أَلِف لام, which is what makes it legal to open with.
7 · Exercise 3 — now answer with a جُمْلة فِعْلِيّة #
Same drill, opposite requirement: the answer must start with a verb. The questions are question-word questions, so the answer naturally begins with the verb echoed back in the first person.
| Question | Answer | Meaning |
|---|---|---|
| مَتى تُسافِرُ؟ — When do you travel? | أُسافِرُ في العُطْلَةِ. | I travel in the holidays. |
| ماذا تُريدُ؟ — What do you want? | أُريدُ المالَ وَالجَمالَ. | I want wealth and beauty. |
| مَتى تَحْضُرُ؟ — When do you attend? | أَحْضُرُ يَوْمَ السَّبْتِ. | I attend on Saturday. |
| بِماذا تَشْعُرينَ؟ — What do you feel? | أَشْعُرُ بِأَلَمٍ في بَطْني. | I feel a pain in my stomach. |
| كَيْفَ تَذْهَبُ إِلَى العَمَلِ؟ — How do you go to work? | أَذْهَبُ إِلَى العَمَلِ بِالسَّيّارَةِ. | I go to work by car. |
| كَمْ ساعَةً تَدْرُسُ في اليَوْمِ؟ — How many hours do you study in a day? | أَدْرُسُ في اليَوْمِ خَمْسَ ساعاتٍ. | I study five hours a day. |
| أَيْنَ تَسْكُنُ؟ — Where do you live? | … في القَرْيَةِ. | … in the village. |
بِماذا تَشْعُرينَ؟ is addressed to a woman — that is the force of the ‑ينَ ending on the verb. العُطْلة (al-ʿuṭlah) = the holidays · أَلَم (alam) = pain · بَطْن (baṭn) = stomach · القَرْية (al-qaryah) = the village.
أَحْسَنْتَ (aḥsanta) — "well done" — is what you say to someone who gets it right.
8 · Qurʾānic sentences, sorted the same way #
The same single test, applied to āyāt.
| Āyah | Type | Because |
|---|---|---|
| خُذِ العَفْوَ — "Take to forgiveness" [al-Aʿrāf 7:199] | فِعْلِيّة | خُذِ is an imperative |
| اللهُ نورُ السَّماواتِ وَالأَرْضِ — "Allah is the light of the heavens and the earth" [an-Nūr 24:35] | اسْمِيّة | it opens with the اسْم Allāh |
| خَلَقَ الإِنْسانَ — "He created man" [al-ʿAlaq 96:2] | فِعْلِيّة | خَلَقَ is a past verb |
| اقْرَأْ بِاسْمِ رَبِّكَ — "Read in the name of your Lord" [al-ʿAlaq 96:1] | فِعْلِيّة | اقْرَأْ is an imperative |
| لَيْلَةُ القَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ — "The Night of Decree is better than a thousand months" [al-Qadr 97:3] | اسْمِيّة | it opens with the noun لَيْلَة |
Note اقْرَأْ بِاسْمِ رَبِّكَ in particular: there is an اسْم sitting in the second word, and it changes nothing. The opening word decides.
9 · A third category, which is not a sentence: شِبْه الجُمْلة #
Learn that it exists; it is not developed in this lesson.
Is that ismiyyah or fiʿliyyah? The tempting answer is ismiyyah — there is a noun in it and no verb at all. It is neither. It is a شِبْهُ جُمْلَةٍ (shibhu jumlah), a quasi-sentence, and it is not a complete sentence.
The test is that it does not finish a thought:
- في البَيْتِ — "in the house." In the house what? I ate in the house? there is a book in the house? Nothing has been said yet.
- فَوْقَ الشَّجَرَةِ — above the tree. A bird builds a nest above the tree; a verb could follow, or a noun could follow.
When just those two words stand together like that, it is شِبْه الجُمْلة. Keep the name; nothing more is needed from it now.
10 · The new dialogue's heading — السَّهَرُ خارِجَ البَيْتِ #
سَهِرَ — and the word it is not #
سَهِرَ (sahira) = "he stayed awake through the night." Its مَصْدَر (verbal noun) is السَّهَر — being awake at night. That is all the word means.
The proverb built on it:
Whoever wants to rise, whoever desires advancement — let him stay awake at night.
خارِجَ and داخِلَ #
| Word | Meaning |
|---|---|
| خارِجَ البَيْتِ | outside the house |
| داخِلَ البَيْتِ | inside the house |
So the heading is: staying awake at night, outside the house.
11 · The dialogue — ناصِر and فَيْصَل #
Read straight through first; the gloss follows in §12.
| Speaker | Arabic | English |
|---|---|---|
| ناصِر | أُريدُ أَنْ أَتْرُكَ زَوْجَتي. | I want to leave my wife. |
| فَيْصَل | إِنّا لِلهِ وَإِنّا إِلَيْهِ راجِعونَ! ماذا هُناكَ؟ | Truly we belong to Allah and to Him we return! What has happened? |
| ناصِر | لا أُحِبُّها. | I do not love her. |
| فَيْصَل | لا تُحِبُّها؟ كَيْفَ عِشْتَ مَعَها كُلَّ هٰذِهِ السَّنَواتِ؟ | You do not love her? How have you lived with her all these years? |
| ناصِر | لا أَدْري… لا أُحِبُّها. | I do not know… I do not love her. |
| فَيْصَل | كُنْتَ تَقولُ دائِماً: إِنَّ زَوْجَتي طَيِّبَةٌ وَمُؤَدَّبَةٌ وَمُطيعَةٌ. ماذا حَدَثَ؟ | You always used to say: my wife is good, well-mannered and obedient. What happened? |
| ناصِر | كُنْتُ أُحِبُّها فِعْلاً، وَلٰكِنَّها تَغَيَّرَتْ كَثيراً. | I really did love her, but she has changed a great deal. |
| فَيْصَل | كَيْفَ تَغَيَّرَتْ؟ | How has she changed? |
| ناصِر | أَصْبَحَتْ مُهْمِلَةً، لا تَهْتَمُّ بي وَلا بِالبَيْتِ؛ تَهْتَمُّ بِنَفْسِها وَبِصَديقاتِها فَقَطْ. | She has become neglectful: she takes no interest in me or in the house; she cares only about herself and her friends. |
| فَيْصَل | هَلْ تَكَلَّمْتَ مَعَها في هٰذا الأَمْرِ؟ | Have you spoken to her about this matter? |
| ناصِر | تَكَلَّمْتُ مَعَها كَثيراً، وَلٰكِنَّها عَنيدَةٌ. | I have spoken to her a great deal, but she is stubborn. |
| فَيْصَل | هَلْ تَغَيَّرْتَ أَنْتَ؟ | Have you changed? |
| ناصِر | نَعَمْ، أَصْبَحْتُ أَسْهَرُ كَثيراً خارِجَ البَيْتِ. | Yes — I have taken to staying out late a great deal, outside the house. |
| فَيْصَل | قَدْ يَكونُ هٰذا هُوَ السَّبَبُ. لا تَسْهَرْ خارِجَ البَيْتِ، سَتَهْتَمُّ زَوْجَتُكَ بِكَ وَبِبَيْتِكَ. | This may well be the reason. Do not stay out late outside the house — [then] your wife will take an interest in you and in your home. |
This is a حِوار (ḥiwār) — a dialogue.
12 · The dialogue, phrase by phrase #
أُريدُ أَنْ أَتْرُكَ — the "I want to …" frame #
تَرَكَ (taraka) = "he left it, he abandoned it" — to let something go, to give it up.
The frame أُريدُ أَنْ + verb = "I want to …". Drill it with any verb you know:
كَيْفَ عِشْتَ مَعَها كُلَّ هٰذِهِ السَّنَواتِ؟ #
عاشَ / يَعيشُ (ʿāsha / yaʿīshu) = to live. So كَيْفَ عِشْتَ = "how did you live," مَعَها = with her.
لا أَدْري (lā adrī) = "I do not know."
كانَ + مُضارِع = "used to" #
A past كانَ followed by a present-tense verb gives the habitual past:
| Arabic | Meaning |
|---|---|
| كانَ يَأْكُلُ | he was eating / he used to eat |
| كُنْتُ أَشْرَبُ | I was drinking / I used to drink |
| كُنْتَ تَقولُ دائِماً | you used always to say — you kept on saying it |
إِنَّ زَوْجَتي طَيِّبَةٌ وَمُؤَدَّبَةٌ وَمُطيعَةٌ #
The three adjectives are worth holding as a set:
| Word | Meaning |
|---|---|
| طَيِّبَة (ṭayyibah) | good |
| مُؤَدَّبَة (muʾaddabah) | well-mannered, of good adab |
| مُطيعَة (muṭīʿah) | obedient — from the root of أَطاعَ اللهَ وَأَطاعَ الرَّسولَ |
ماذا حَدَثَ؟ = "what happened?"
فِعْلاً · بِالفِعْلِ · حَقّاً — words of emphasis #
In كُنْتُ أُحِبُّها فِعْلاً, the word فِعْلاً (fiʿlan) sits at the end of the phrase and does one job: emphasis. "I really did love her."
Interchangeable with it:
- بِالفِعْلِ (bi-l-fiʿl) — "in fact, indeed"
- حَقّاً (ḥaqqan) — "truly, really"
Any of them gives "actually / truly I did love her."
تَغَيَّرَ · أَهْمَلَ · اِهْتَمَّ #
| Word | Meaning |
|---|---|
| تَغَيَّرَ (taghayyara) | to change — تَغَيَّرَتْ كَثيراً, she has changed a great deal |
| وَلٰكِنَّها | "but she …" |
| أَهْمَلَ (ahmala) | to neglect, to disregard |
| مُهْمِلة (muhmilah) | the one who neglects — careless, indifferent |
| اِهْتَمَّ (ihtamma) | the opposite — to pay attention to, to care about |
So أَصْبَحَتْ مُهْمِلَةً = "she has become neglectful," and لا تَهْتَمُّ بي = "she takes no interest in me." Note the pair explicitly: أَهْمَلَ = to disregard, اِهْتَمَّ = to attend to.
تَهْتَمُّ بِنَفْسِها وَبِصَديقاتِها فَقَطْ — she attends to herself and to her women friends only; those two get her attention and nothing else does.
كَلَّمَ and تَكَلَّمَ #
Both mean "spoke," and the sense is the same. From the same root comes مُتَكَلِّم (mutakallim) — the speaker, the one who talks. A Qurʾānic example:
On usage: with تَكَلَّمَ you say تَكَلَّمْتُ مَعَها — with مَعَ; in وَكَلَّمَ اللهُ موسى there is no مَعَ, the verb takes its object directly.
في هٰذا الأَمْرِ = "about this matter." عَنيدة (ʿanīdah) = stubborn, obstinate.
أَصْبَحَ, and قَدْ with the مُضارِع #
أَصْبَحَ (aṣbaḥa) = "to become"; أَصْبَحْتُ = "I have become." With سَهِرَ / يَسْهَرُ: أَصْبَحْتُ أَسْهَرُ كَثيراً خارِجَ البَيْتِ — "I have become one who stays awake a great deal outside the house."
قَدْ does two different jobs (you met it in the previous unit):
| قَدْ + | Sense | Examples |
|---|---|---|
| الماضي (past) | confirms the thing | قَدْ ذَهَبَ he has gone · قَدْ أَفْلَحَ he has succeeded |
| المُضارِع (present) | "may / perhaps / sometimes" | قَدْ يَكونُ it may be |
So قَدْ يَكونُ هٰذا هُوَ السَّبَبُ = "this may well be the reason" — السَّبَب (as-sabab) = the reason, the cause.
لا تَسْهَرْ — the لا of prohibition #
The لا here forbids — it stops you doing the thing. (Contrast the plain negating لا of لا أُحِبُّها, "I do not love her.")
And the consequence promised:
The سَـ prefix is the future; the verb is اِهْتَمَّ again, the one Nāṣir complained she had stopped doing.
13 · What to take away #
Two things: the useful phrases from the dialogue — memorise them; and what a جُمْلة اسْمِيّة is, what a جُمْلة فِعْلِيّة is, and how each is built.
Practice: read the dialogue through several times, and do both exercises on your own — only doing them yourself shows whether you have understood.
The one test #
| Starts with | Type | Note |
|---|---|---|
| an اسْم | جُمْلة اسْمِيّة | the noun must be مَعْرِفة, never نَكِرة |
| a فِعْل | جُمْلة فِعْلِيّة | ماضٍ · مُضارِع · أَمْر — any of them |
Only the first word counts. اقْرَأْ بِاسْمِ رَبِّكَ has a noun in it and is still فِعْلِيّة.
The four routes to مَعْرِفة #
| # | Route | Example |
|---|---|---|
| 1 | أَلِف لام (ال) | المَدْرَسَةُ كَبيرَةٌ. |
| 2 | ضَمير — all pronouns are مَعْرِفة | هُوَ · هُما · هُمْ · أَنْتَ · أَنْتُما · أَنْتُمْ |
| 3 | اسْم إِشارة | هٰذا · هٰذِهِ |
| 4 | عَلَم — a proper name | زَيْنَبُ · مَرْيَمُ · مُحَمَّدٌ · أَحْمَدُ |
Named but outside this lesson: the اسْم المَوْصول and the مُضاف annexed to a maʿrifah.
Exercise 1 — the answers #
| Sentence | Type |
|---|---|
| سَأَتَناوَلُ الشّايَ مِثْلَكَ. | فِعْلِيّة |
| خُذْ هٰذِهِ … | فِعْلِيّة (أَمْر) |
| شَفاكَ اللهُ. | فِعْلِيّة |
| زَيْنَبُ وَمَرْيَمُ صَديقَتانِ. | اسْمِيّة (عَلَم) |
| المُعَلِّماتُ مَشْغولاتٌ. | اسْمِيّة (ال) |
| مَرْيَمُ سَمينَةٌ جِدّاً. | اسْمِيّة (عَلَم) |
| سَيُصَلّي … | فِعْلِيّة |
دُعاء goes in the past tense #
شَفاكَ اللهُ — literally "Allah cured you," meaning "may Allah cure you." Likewise بارَكَ اللهُ لَكُمْ and صَلَّى اللهُ عَلى مُحَمَّدٍ.
ما رَأْيُكَ في …؟ → a nominal answer #
| ال + noun | Predicate |
|---|---|
| الكِتابُ | مُفيدٌ — useful |
| القِصَّةُ | جَميلَةٌ — beautiful |
| العَصيرُ | بارِدٌ — cold |
| الفِكْرَةُ | طَيِّبَةٌ — good |
| الأَلْعابُ | خَطيرَةٌ — dangerous |
| الجَوُّ | دافِئٌ — warm |
| العامِلُ | نَشيطٌ — energetic |
رَأْي = opinion · فِكْرة = idea · لُعْبة / أَلْعاب = game / games · الجَوّ = weather.
Question word → a verbal answer #
| Question | Answer |
|---|---|
| مَتى تُسافِرُ؟ | أُسافِرُ في العُطْلَةِ. |
| ماذا تُريدُ؟ | أُريدُ المالَ وَالجَمالَ. |
| مَتى تَحْضُرُ؟ | أَحْضُرُ يَوْمَ السَّبْتِ. |
| بِماذا تَشْعُرينَ؟ (to a woman) | أَشْعُرُ بِأَلَمٍ في بَطْني. |
| كَيْفَ تَذْهَبُ إِلَى العَمَلِ؟ | أَذْهَبُ إِلَى العَمَلِ بِالسَّيّارَةِ. |
| كَمْ ساعَةً تَدْرُسُ في اليَوْمِ؟ | أَدْرُسُ في اليَوْمِ خَمْسَ ساعاتٍ. |
| أَيْنَ تَسْكُنُ؟ | … في القَرْيَةِ. |
The Qurʾānic set #
| Āyah | Type |
|---|---|
| خُذِ العَفْوَ | فِعْلِيّة (أَمْر) |
| اللهُ نورُ السَّماواتِ وَالأَرْضِ | اسْمِيّة |
| خَلَقَ الإِنْسانَ | فِعْلِيّة (ماضٍ) |
| اقْرَأْ بِاسْمِ رَبِّكَ | فِعْلِيّة (أَمْر) |
| لَيْلَةُ القَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ | اسْمِيّة |
شِبْه الجُمْلة — the third category #
فَوْقَ الشَّجَرَةِ · في البَيْتِ — a noun, no verb, and no complete thought. Not ismiyyah, not fiʿliyyah: a quasi-sentence. In the house — what? Nothing has been said yet.
The dialogue's vocabulary #
| Word | Meaning |
|---|---|
| سَهِرَ / السَّهَر | stayed awake through the night / staying up at night |
| سَحور | the pre-dawn meal — a different word |
| خارِجَ / داخِلَ | outside / inside |
| تَرَكَ | to leave, to abandon |
| عاشَ / يَعيشُ | to live |
| لا أَدْري | I do not know |
| طَيِّبَة · مُؤَدَّبَة · مُطيعَة | good · well-mannered · obedient |
| فِعْلاً = بِالفِعْلِ = حَقّاً | emphasis: "really, truly, indeed" |
| تَغَيَّرَ | to change |
| أَهْمَلَ / مُهْمِلة | to neglect / neglectful |
| اِهْتَمَّ | the opposite — to care about, attend to |
| كَلَّمَ = تَكَلَّمَ | to speak — مُتَكَلِّم = the speaker |
| عَنيدة | stubborn, obstinate |
| أَصْبَحَ | to become |
| السَّبَب | the reason |
Proverb: مَنْ طَلَبَ العُلا سَهِرَ اللَّيالي. — whoever seeks the heights stays awake through the nights.
Three constructions to keep #
| Construction | Force | Example |
|---|---|---|
| كانَ + مُضارِع | "used to" | كُنْتَ تَقولُ دائِماً — you used always to say |
| قَدْ + ماضٍ | confirms | قَدْ أَفْلَحَ — he has succeeded |
| قَدْ + مُضارِع | "may / perhaps" | قَدْ يَكونُ هٰذا هُوَ السَّبَبُ |
| لا of prohibition | forbids the act | لا تَسْهَرْ خارِجَ البَيْتِ |
أُريدُ أَنْ + verb — أُريدُ أَنْ أَتْرُكَ · أَذْهَبَ · آكُلَ · أَدْرُسَ.
كُلَّ هٰذِهِ السَّنَواتِ = "for all this time" — an idiom, not a word-for-word "all these years."
Traps #
- "There is a noun in it, so it is اسْمِيّة" — wrong. Only the first word decides: اقْرَأْ بِاسْمِ رَبِّكَ is فِعْلِيّة.
- Opening a nominal sentence with a نَكِرة — never allowed.
- فَوْقَ الشَّجَرَةِ = جُمْلة اسْمِيّة — wrong; it is شِبْه جُمْلة, not a sentence at all.
- شَفاكَ اللهُ = "Allah cured you" — as duʿāʾ it means "may Allah cure you."
- قَدْ is not one thing: past → confirmation, مُضارِع → "may".
- سَهِرَ vs سَحور — staying up at night vs the pre-dawn meal.
- أَهْمَلَ vs اِهْتَمَّ — opposites; don't blur them.