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ARABIC-EGYPT INTERJECTION

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Introduction
Background
Human being is a social being that cannot live alone without helps

from others. Thus, they will always connect and interact with each other. One
way used as an interaction tool by human is language. They also use
language incredibly creative. By using one word, they can effectively deliver
what they feel. One word can represent several meanings, but several words
can represent one meaning otherwise, and one word can represent the
speakers expression and feeling. Furthermore, words expressing speakers
feeling are called interjection (Chaer, 1994: 233).
Wierzbicka (1991: 290) says that interjection is a linguistic sign
expressing the speakers mental states that (1) can be used by them, (2)
expresses particular meaning, (3) does not include other signs (with
particular meaning), that is not a homophone with other lexical elements
considered semantically related, and (5) refers to the speakers mental
states or action when the word is stated. It is not only translated lexically,
but also its meaning and function will highly depend on where, when, to
whom, and what situation it is used. To understand the meaning of an
interjection and how its usage, contextual analysis of the interjection is
required (Heidah, 2012: 3).
There has been limited research on Arabic interjection. The previous
researches regarding Arabic interjection have been conducted by Nasution
(2006) explaining one form of interjections: nida word and Hasanah (2013)
explaining exclamation sentence in Arabic. Both of those researches give
results that in Arabic exclamation sentence is categorized into two types:
qiyasi exclamation sentence and mut}laq exclamation sentence, in which
each sentence only has several forms. Therefore, conducting a research on
interjection theory, particularly developing theory stated that Arabic
interjection is limited to particular patterns and forms will be interesting and
important. Moreover, this research will formulate interjection forms and
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discuss clarification of interjection having one meaning and function and


interjection having multiple meanings in Arabic, particularly Arabic used
more comprehensively by Egyptians.
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Literature Review
Wierzbicka (1991: 290) defines interjection as a linguistic sign that can

stand by itself when being used, express particular meaning, is not


categorized into other signs, is not a homophone with other lexical elements
considered semantically related, and is speakers spontaneous mental action
or statement.
Ameka (1994:734) divided interjection forms into two forms: primary
and

secondary

interjections.

While,

Wierzbicka

argues

only

primary

interjection exists. He argues that secondary interjection is not an


interjection because it has lexical function and semantic independence.
Whereas, Wilkin (2009: 73) sees interjection forms more completely by
dividing interjection forms into primary, secondary, phrase, and clause. In
this research, author uses interjection forms stated by Wilkins (2009)
because it is more relevant to research data of Arabic interjection.
Moreover, Wierzbicka (1991: 292-336) classified interjection into three
classes: volitive, emotive, and cognitive interjections. Volitive interjection is
an interjection referred to the speakers opponent (recipient). Emotive
interjection relates to speakers mental state. And cognitive interjection
relates to what speaker thinks of. This classification used by Wierzbicka is
determined by meanings referred by the speaker in delivering the
interjection.
Language as a communication tool has several functions. Jacobson
(1980: 82) categorized functions of language into six components as six
components

in

communication

including

speaker,

partner

(recipient),

message, contact between speaker and its partner, context, and code. Those
functions are emotive, referential, phatic, poetic, conative, and metalingual
functions.
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Goffman in Wharton (2009: 98) conducted a research regarding


interjection using pragmatic approach. He employed antonym approach
through context within an utterance. The context, afterwards, will determine
the meaning and function of interjection. Levinson (1983: 5) argued that
context was an understood term covering partisipants identity, parameter of
space and time in utterance condition, belief, knowledge, and partisipants
meaning in utterance condition.
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Research Methods
For data gathering method, author employed listening method, by listening to the use of

Arabic in several data sources such as drama script, shor story, and novel published in Egypt.
Afterwards, author employed a basic technique, marking technique. This technique was
employed by reading the data then gave marks on interjection data by using red ink pen. The
other technique employed was taking notes. Author noted all the use of interjection, and then
made orthographic transcript from data card.
Afterwards, all the gathered data was analyzed to obtain the expected pictures.
Distribution method was used to answer the first research question. This method was employed
to determined the data, whether it was categorized as interjection or not. Another technique
employed was omitting technique. Author employed this technique to prove level of core of
interjection in a sentence. Contextual method, also, was employed to answer the second and third
research questions regarding interjection classification including the meaning meant by the
speaker and determining functions of interjection.
2 Interjection Forms of Arabic-Egypt
In general, in terjection in Arabic-Egypt can be categorized at least into
four forms: primary, secondary, phrase, and clause forms.
2.1 Primary Interjection
Primary interjection is short words that can be non-elliptical, free, and
is not categorized into other classes (Ameka, 1994: 743). Also, it relates to
grammatical meaning but does not have lexical meaning. If it is used in a
sentence, it will show the meaning of it. There are several primary
interjections in Arabic-Egypt found by author: ha>, hyah, hah, ya>h, dan
hu>h, see the data below.
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(1) /Abu S}afwan : Satara> minni> ma> yasiruka, in sya> alla>h/


/Iba>d
: Ha>>! Hum al-mus}alu>na qad badau>
yakhruju>na, tufarriqu> al-a>na qali>lan s\umma
tah}luqu> fi> as}-s}affi al-awwali/
(Bkar, 1951: 74)
In data (1) ha is primary interjection. It does not have lexical meaning, but
if it is used in a sentence, it will show its meaning. This interjection in context
of data (1) shows the surprised feeling uttered by Ibad.
2.2 Secondary Interjection
While secondary interjection in Arabic consists of kalimah (word). Moreover, words used
as Arabic-Egypt interjction are ism, including mausuf (noun, a word that can be described by
adjective) and sifah (adjective), ismu al-fili (verb), and harfu an-nidai (nida particle).
2.2.1 Al-Maus}uf (Noun)
Al- maus}uf is a word rererring to a substance or essential of thing and
it can be described by adjective (al-Ghula>yaini, 2010:97, Ad-Dah}dah},
1993:338). In this research, interjections categorized as al-maus}uf are
h}ima>run, khinzi>r, and kalbun. Below is the explanantion concerning
secondary interjection of al-maus}uf.
(2) /Fat}imah : laqad suriqa nuqu>di> ya> abi>/
/Huraiq :H{ima>run! La> yasriqu an-nuqu>da illa> insa>nun
ghairu a>qilin/
(An-Naja>r, 2014:77)
In data (2) word hima>run (means donkey) is the secondary
interjection, a noun class, in the form of al-maus}uf noun, and it is used as
an abusive word expressing the speakers anger. Hima>run word is
indeterminate noun (nakirah) because it is marked by tanwin and dammah
(vocal /u/) in the last sentence. Hima>run is considered as interjection
because it does not have lexcical meaning from the word itself, but it has a
function as an expression of irritating feeling.
2.2.2 As}-s}ifah (Adjective)

As}-s}ifah is a word containing characteristic meaning/adjective (alGhula>yaini, 2010:97, Ad-Dah}dah}, 1993:338). Interjections of as}-s}ifah
found by author are t}ayyi>bun, h}asanun, aji>bun, majnu>n, az}i>mun,
miski>nun,

lanatun,

jami>lun,

s}ah}i>hun,

tama>mun,

mabru>kun,

khairu>n, khabi>sun, malnatun, kha>inun, and h}amqa>u. The data of


this interjection is below.
(3)Ar-rajulu : Lam la? innahum yasalu>na al-mah}ku>m alaihi bi al
ida>mi an raghbatihi al-akhi>rati/
/Al-maratu : Majnu>nun!/
(Mah{fu>z}, 2008:93)
Word majnu>nun (means crazy) is a secondary interjection because
it is categorized as adjective and used as an abusive word expressing the
speakers anger. Interjection of majnu>nun is s}}ifah mufrad, in the form of
ismu al-maful (patient noun), in which s}}ifah is obtained from fiil majhul
(passive verb) to show an action of an event (hudus), not a continous event,
described by adjective (al-Ghula>yaini>, 1972:189). Word majnu>nun is
from

verb

janna

(means

become

dark), turned

into

passive

verb

mujnanun, and then becomes ismu al-maful as majnu>nun.


2.2.3 Ismu Al- fili
Ismu al- fili is a word showing a thing showed by fiil, but ismu al- fili
cannot receive signs of fiI (al-Ghula>yaini, 2010:97). Sometimes, ismu alfili has a meaning of al-filu al-mad}i> (perfect verb), al-filu al-mud}ari
(imperfect verb), or filu al-amr (imperative verb). Interjections of ismu alfili found by author are way, a>mi>n, s}ah, mah, a>h, uffin, wa>, i>h, and
hayya. See the data below.

/Juh}a>

(4)/Abu S}afwan : Fawa>d}ah}u annahu ka>na yani>


rajulan min al-ulama>i yaqdiru an yaksyifa linna>si
jahluka!/
: Way! Kaannahum ja>u> bika ila> huna> litaksyifa
linna>sil jahli>/

(Bkar, 1951: 14)

In data (4) word wai is secondary interjection. Is is in the form of ismu


al- fili because a noun with al-fiil al-mudhari meaning ataajjabu (means I
am amazed).
2.2.4 Particle of Nida (Harfu An-Nida>i)
Harfu an-nida> is a particle used to call or make attention to a person
or group, thus the person or group will pay attention the the speaker
(memperhatikannya Al-Ghula>yaini>, 2010:109). There are seven harfu annida> having a function as interjection: a, ay, ya>, a>, aya>, haya>, and
wa>. See the data below.
(5)/Ay Waladi>, la> taksal! /
(Yaqu>b, 1996:11)
(6)/A Kha>lidu, ajib!/
(Yaqu>b, 1996:20)
In data (5) and (6) particle Ay (means hey) and A (means hey) are
particles used as interjection of call in Arabic, used to call close persons.
2.3 Phrase Interjection
Commonly phrase interjections used by native Arab are three interjections: murakkab
ida>fiy,
murakkab wasfiy
and preposition phrase (jar majru>r). The

explanation concerning this interjection is below.


2.3.1 Murakkab Ia>fiy
(Genitive Construction)

Murakkab Ida>fiy
is defined as a word arranged from mud}af

(governing word) and mud}af ilaih (governed of a genitive construction) (AlGula>yaini, 2010:9). Interjections of murakkab Id a>fiy found by author are ra`su
al-fasadi, syaikhu as-su>`I, qali>lu al-h}aya>`i, bintu al-lu`u>m, rabbus assama>wa>ti, maa>z\}alla>h, ghairu maqu>lin, qabbah}u ar-rajuli, and
bisa al-fa>l. The data below is one of the interjections.
(7)

/Ar-rajulu : atarisyu>ni> ya> rajulun murtakiban bizalika jari>matin


s\a>lis\atin?/
/Al-fata>tun : Maa>z\alla>h. walakinnani> ada> haqqa addaulati alayya/
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(Mah}fu>z\, 2014:53)
Maa>z\alla>h in data (7) is a phrase interjection with idfiy
pattern. Word

maa>z\a (means protection) functions as muf (core element) and Allah


functions as muf ilaih (modifier). In data (6) word maa>z\alla>h (means
Allahs protection) expresses suprising expression.
2.3.2 Murakkab Wafy
Murakkab Wafy is defined as a structure of word arranged from two
nouns. The first noun explains the second noun. Also the first noun is called
by dengan maus}uf (qualified noun/described noun) and the second noun is
called by sifah (adjective) (Al-Gula>yaini, 2010:9). Interjections of murakkab
wafy found by author are hayawa>nun majnu>nun and ghada>run
kha>inun. Below is the data of interjection of Murakkab Id a>fiy.
(8)/Sya>dan : T{alaba minni> an asaluka bimiliyu>ni
du>laran/
/Sa>lim : hayawa>nun majnu>nun! hal nasi>ta/
(An-Naja>r, 2014:45)
Hayawa>nun majnu>nun in data (8) is a phrase interjection with
murakkab wasfiy pattern. Word hayawa>nun (means animal) functions as
maus}uf (qualified noun) and word majnu>nun (means crazy) functions as
sifah (adjective). Sturucture hayawa>nun majnu>nun (means right animal)
contains two nouns. The second noun majnu>nun (means right) is an
adjective of a noun flowed by hayawa>nun (means animal). Hayawa>nun
majnu>nun (means right animal) is a phrase interjection showing the
speakers irritating feeling.
2.3.3 Prepositional Phrase (Jar Majru>r)
Prepositional phrase is a phrase preceded by preposition. In Arabic,
preposition is all harf al-jar and some z\araf functioning as noun. Interjections
of prepositional phrase found by author are walla>hi, billa>hi, talla>hi, maa
as-sala>mati, and bi iz\nilla>hi. Below is the data of the interjection.
(9) /Ummu Ha>zim : Nah{taju qadaruha> asyratu
mala>yi>na junaih liha}fli uru>sika/
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/Sa>lim

: Walla>hi! haz}a> isra>fun kabi>run ya> ummi>/

(An-Naja>r, 2014:21)
Walla>hi in data (9) is an interjection of prepositional phrase. Particle
wa (means for the something sake) functions as preposition (harful jar) and
word Alla>h (ism alam) finctions as majru>r. Walla>hi (means for the God
sake) is an interjection of prepositional phrase showing the speakers
surprising feeling.
2.3.4 Construction of particle of Nida (Nida and Noun of Munada)
Construction of nida is a combination of nida word and munanda noun.
Harfu an-nida> is a particle used to call or make attention to a person or
group, thus the person or group will pay attention the the speaker (AlGhula>yaini>, 2010:211). Moreover, munanda is a noun after harfu annida>. Author found some data of interjection with construction of nida: ya
Alla>h, ya> rabb, ya> ila>hi, ya> sala>m, ya rahman, ya rahi>m, ya
lat}i>f, and ya hayyu ya qayyu>m. More complete data is below.
(10)
/As-syaikh : La> basa. Kullu an-nisa>i yatawajjana
as\na>a al-wila>dati. Wa la> tansa anna haz\ihi hiya
wila>datuha> al-bikr/
/Asy-sya>b : Ya> Alla>h, yanbaghi> an au>du ilaiha>/
(Sai>d, 2004:65)
Ya Allah in data 910) is an interjection with construction of nida.
Word ya (means Oh) as nida are combined with word Allah as noun of
munada. In data (10) word Ya> Alla>h is a secondary interjection expressing
sad feeling because of regretting something happening.
2.4 Clause Interjection
In Arabic, interjection also can consists of arranged words forming
clauses (jumlah), either jumlah ismiyyah or jumlah filiyyah.
2.4.1 Jumlah Ismiyyah
Jumlah ismiyyah is defined as a clause that is preceded by ism (noun)
(al-Khuli, 1982: 184). Interjections of jumlah ismiyyah found by author are
Alla>hu

alamu,

Alla>hu

maaki,

Alla>hu
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akbar,

Alh}amdu

lilla>hi,

lanatulla>hi alaika, Wailaka, Waihaka dan Wazan ma> afala (ma. asyadda,
ma> ah{la>, ma> az}ama, ma> abas\a, ma. as\qala, ma> arhafa, ma.
az}rafa, ma> abada, and ma> alt}afa). Below is the data obtained
concerning interjection of jumlah ismiyyah.
(11) /Ha>zim
: Uri>du an at}mainna alaika ya>
jaddi>/
/Al-jaddu : Alhamdulilla>h ala> kulli h}a>l/
(An-Naja>r, 2014:25)
Word alhamdulilla>h in data (11) is a clause interjection. Word
alhamdu is a noun (ism) as mubtada (realization of subject). The verb in
this clause is khabar as jar majru>r (prepositional phrase) because it
consists of lam as preposition (jar) and Alla>h (ism alam) as majru>r.
Interjection of alhamdulilla>h (means all praise for Allah) is an interjection
shows speakers glad and relief expression.
2.4.2 Jumlah Filiyyah
Jumlah filiyyah is a clause, in which its subject is preceded by verb (alKhuli, 1982: 184). Data concerning interjection of jumlah filiyyah found by
author

are

jaza>kalla>hu,

astaghfirulla>h,

in

sya>alla>hu,

syafa>kalla>hu,

istaudaakumulla>hi,

tawakkaltu

yarh}amuhulla>h,

nahmadu

ba>raka

alla>hu,

ala>

alla>hi,

alla>ha,

and

au>z\ubilla>hi. Below is the data of jumlah filiyyah.


(12) /Ummu Ha>zim : Tura>..Hal ah}babtaha. Biainika
am biqalbika/
/Ha>zim
: Biaini, wa qalbi,> wa aqli>/
/Ummu Ha>zim : syafa>kalla>h ya> walidi>/
(Bkar, 1951: 75)
Word syafakalla>h (means hope Allah will heal your sickness) in data
(12) is interjection of jumlah filiyyah. Word syafa> is fiil madhi (perfect
verb for the third man pronoun). And word ka (the second man pronoun) is
functioned as maful (object). Here, word Allah is an ism fail (agent). In
data (12) interjection of syafakalla>h (means hope Allah will heal your
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sickness) is one of clause interjections in the jumlah filiyyah form showing


the speakers surprising expression.
3. Arabic Interjection Classification
In Arabic, interjection is classified into three classes: volitive, emotive,
and cognitive interjections. Volitive interjection is interjection referred to the
speakers partner, emotive interjection relates to the speakers feeling, and
cognitive interjection relates to what speaker thinks of (Wierzbicka, 1991:
292-336).
3.1 Volitive Interjection
Volitive interjection in Arabic is categorized into five parts; each of
them has a meaning of 1) I want you to pay attention to me, 2) I want you to
listen to me, 3) I want you to follow me, 4) I want you to be careful, and 5) I
want it happens. The language functions of volitive interjection are conative
and phatic functions. The explanation concerning this interjection is
presented as follows.
3.1.1 I Want You to Pay Attention to Me
Based on the data gathered by author, Arabic volitive interjections
containing the meaning of I want you to pay attention to me are s}s}y and
s}ah. Volitive interjection having the meaning of I want you to pay attention
to me is as following.
(13) /Juh}a>
ummika/
/Maimunah
/Juh>a>

: La> akhafu ya> Maimunah illa> min lisa>ni


: S}s}y..s}s}y/
: Ya Sitta>run astir/

(Ba>kas\i>r, 1951:32)
Interjection of s}s}y..s}s}y is one of volitive interjections having the
meaning of I want you to pay attention to me. In data (13) it appeared
when Juha just got home after being fired as a judge. Juha spoke to her
daughter, Maimunah, that he was only afraid of his wifes anger. During the
conversation, suddently Maimunah heard her mothers footsteps, then
spontaneously she said s}s}y..s}s}y as an interjection giving the meaning to
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her father to be silent and pay attention to her. Maimunah was afraid her
mother would be angrier if she heard their conversation. Therefore, language
function of interjection of s}s}y..s}s}y here is conative function because this
interjection is used by Maimunah inctructing her father to be silent and pay
attention to her.
3.1.2 I Want You to Listen and Pay Attention to Me
In Arabic, volitive interjection having a meaning of I want you to listen
to me has two forms categorized as secondary interjection of particle of
nida> and clause interjection of assala>mualaiku. Here is the data of
volitive interjection having a meaning of I want you to linsten to me.
(14)

/Ay Waladi>, la> taksal!/

(Yaqu>b, 1996:11)
In data (14) particle Ay (means oh) is a particle used as interjection of
call in Arabic and used to call persons near the speaker. Here, Ay> (means
oh) is used to call his son near him and instruct him to not be a lazybone.
The language function of interjection of particle here is a conative function
because a form of exclamations is used to call someone and attract persons
attention, thus they will hear the speaker.
3.1.3 I Want You to Follow Me
Based on data found by author, in Arabic interjection, volitive
interjection containing a meaning of I want you to follow me is hayya>.
Below is the data of volitive interjection having the meaning of I want you to
follow me.
(15) /Rad}wa> : La> lan atrukuka wah}daka sausya>rikuka ruyata
ma> fi>
da>khili haz\ihi al-kartu>nah/
/Jala>l
: Hayya>..hayya> bisuratin ya> Rad}wa>/
(An-Naja>r, 2014:140)
In data (5) word hayya> becomes the secondary interjection having
form of ismu alfili. This interjection appeared when Jala>l urged Rad}wa>
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to quickly open the box. At first, Jala>l asked Rad}wa> to leave him, but
Rad}wa> denied it and told him that she will accompany him. After hearing
Rad}wa>s word, Jala>l said hayya> as an interjection asking Rad}wa> to
follow him hurriedly opened the box. The language function containing in this
interjection a conative function because Jala>l used it to influence and
instruct Rad}wa> to follow him.
3.1.4 I Want You to Be Careful
After finding the data, author found two volitive interjections containg
the meaning of I want you to be careful: maa as-sala>mati and
tus}h}ibuka as-ssalamatu. Here is the data of volitive interjection having a
meaning of I want you to be careful.
(16) /Sai>d : Hal maaka nuqu>dun takfi>?/
/Kari>m: Naam, it}main ya> Akhi> la> taqlaqu/
/Sai>d : Tus}h}ibuka as-sala>mati ya> Akhi>, alqa>ka ala>
khairin/
(Zi>dan, 2013:13)
Tus}h}ibuka as-ssalamatu means may Allah protects you. In data (16)
a clause interjection of jumlah ismiyyah has the function to keep the
communication between the speaker and speakers partner. Interjection of
tus}h}ibuka as-ssalamatu appeared when Sai>d would be parting with
Kari>m in airport. At first, Sai>d was worried about money that Kari>m had
during his trip. Then, Kari>m said that he had enough money and was ready
to go. Afterwards, Sai>d said tus}h}ibuka as-ssalamatu as an expression
that he wanted Kari>m to be careful and be safe. The language functions
containing in this interjection are conative and phatic functions. Besides as
interjection to influence others to be careful and be safe, it is used to end the
communication, in which a farewell as well.
3.1.5 I Want It Happens

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Based on data obtained by author, volitive interjections containing the


meaning of I want it happens are bi iz\billa>h, insya>Alla>h, a>mi>n, and
ya Rabb. Here is the data of volitive interjection found during the research.
(17) /Duktu>r a>dil : arju an tanjah}u/
/Ya>ra
: Biiz\nilla>h /
(An-Naja>r, 2014:65)
Bi iz\billa>h in data (17) is a prepositional phrase interjection.
Interjection bi iz\billa>h (means with Allahs permission) appeared when
Duktur>r a>dil said to Ya>ra that he wanted to be success in his study. In
response to Duktu>r a>dil, Ya>ra said bi iz\billa>h as an expression that he
wanted Duktu>r a>dil success in achieving his goal. The language function
containing in this interjection is conative function because Ya>ra wished
Allah will grant Duktu>r a>dils goal.
3.2 Emotive Interjection
In this research, author found emotive interjection is categorized into
12 meanings, including interjection of happiness, amazed, astonished, anger,
disappointment,

surprised,

hurt,

afraid,

regret,

relief,

and

disbelief

expressions. The language function of this interjection is expressive or


emotive function emphasizing on delivering the message, in which to
express the speakers feeling. Further explanation concerning emotive
interjection is presented as follows.
3.2.1 Happiness Expression
In Arabic, interjections expressing happiness are alhamdulilla>hi,
mabru>k, ba>rakalla>h, ahla>n, ya> sala>m dan bifad}lillla>h, and ya>
wadi>. The data of interjection expressing happiness is below.
(18)
/Fa>tan
: Najalu fatratalkhat}u>bati t}awi>lah likay
narifuhu jayyidan/
/Al-Ummu
:
Alh}amdulilla>h,
alh}amdulilla>h..
t}awi>lah..qas}i>rah..almuhimmu
annaki
qabiltiindama> yati> Aiman nattaqif ala> mi>adil
khat}u>bati/

13

(Yaqu>b, 1996:15)
Interjection of alhamdulilla>h having a meaning of all praise for Allah
in data (18) is a clause interjection with jumlah ismiyyah, expressing the
speakers happiness. In data (18) this interjection appeared when Fa>tan
and her mother was talking concerning marriage proposal. Fa>tan, in the
beginning, did not like the man proposing to her, but finally she decided that
she would accept his proposal under one condition; she needed more time to
be able to know the man more. Hearing Fa>tan words, her mother felt very
happy and spontaneously said alhamdulilla>h as her happiness expression.
For her mother, short or long time does not matter if eventually Fa>tan will
accept the proposal.
3.2.2 Amazed Expression
In Arabic-Egypt, interjections expressing amazed feeling are ,az}i>m,
jami>l, aji>b, ma>sya>alla>h, mumta>z, pola ma afala (ma> ajmala, ma>
ahsana, ma alt}afa, ma amhara, etc) and afil bihi (ajmil bihi, ahsin bihi, etc).
Below is the data showing interjection of amazed expression.
(19) /Sya>dan : Al-muhimmu anta bikhairin, wa s}ih}atuki jayyidatun,
wa haz\a> yakfi> jiddan, ma> damat bi a>fiyatin
yumkinuka tawi>d}u ay khasa>ratin, tahu>nu kulla
khasa>ratun illa an takhsara di>naka au a>fiyataka/
/H{asa>n : ma> sya>alla>h, aina taallamta haz\ihi al-filsafata
al-jayyidata, haz\a> kala>mun jadi>dun alayya ya>
Sya>dan/
(Najja>r, 2004:104)
Interjection of ma> sya>a alla>h having meaning of things Allah
intends in data (19) is a clause interjection with jumlah ismiyyah expressing
the speakers amazed feeling. This event caused the interjection appeared.
H{asa>n was telling his wife that he just lost hundreds million on his
business. Hearing the story, Sya>dan comforted and said that the most
important thing was her husbands condition. As long as he is healthy, he has
chances to compensate the loss, and all the loss is nothing but loss in our
14

faith and health. H{asa>n was amazed with his wifes answer and said ma>
sya>a alla>h as an amazed expression to his wifes words. Amazed feeling
is seen from Hasans word after interjection is said, in which the words said
by her wife are very beautiful.
3.2.3 Interjection of Astonished Expression
In Arabic-Egypt, interjections showing astonished expression are way,
a<h, ya> sala>m, aji>b, and subh}analla>h. The data showing astonished
expression is presented as follows.
(20) /Fa>tan
: Aqs}idu..annahu laisa baini> wa bainahu ayyu
marifatin/
/Al-Umm : Subh}analla>h..qulti arifuhu..wala>n taqu>li>na
laisa huna>ka bainakum ayyu marifatin..qu>li> alhaqi>qah ya> Fa>tan..haz\a ar-rajulu qas}duhu
syari>fun..ata> liyakhtibuki/
(Yaqu>b, 1996:13)
Subh}analla>h meaning Allah, the holiest in data (2) is a phrase
interjection with murakkab id}a>fiy. In this data, the interjection appeared when Fa>tan
said that they had not known each other. Hearing Fa>tan words, her mother felt astonished and
said subh}analla>h to express her astonishing feeling. Her mothers
astonishing feeling emerged because previously Fa>tan said that they ever
knew each other, but suddenly, on that day, Fa>tan said that they had not
known each other.
3.2.4 Anger Expression
In Arabic-Egypt, interjections expressing anger feeling can be primary
interjections, such as hah, u>h, hayyah, and hu>h; secondary interjection,
such as h{ima>run, khinzi>r, kalbun, and uffun; phrase interjection, such as
ra`su al-fasadi, syaikhu as-su>`I, qali>lu al-h}aya>`i, bintu al-lu`u>m,
qabbah}u ar-rajuli, and bisa al-fa>l; and clause interjection, such as
au>z\ubilla>hi, lanatulla>hi alaika, ma>sya>alla>h, wailaka, waihaka, dan
khayyabakallahu.

The data of interjection showing anger feeling is

presented below.
15

(21) /Ummul Ghusni : Haz\ihi a>qibatu t}u>li lisa>nika/


/Juh}a>
: U><h, ma>z\a> inda al-wa>iz}i ghairu
t}uli al-lisa>ni/
(Bkar, 1951: 22)
U>h is one form of primary interjections showing the speakers anger.
This interjection appeared when Juha argued with Ummul Ghusni, his wife,
because Juha was fired as judge (qadhi). Umul Ghusni was angry with Juha
and blamed him for the reason of Juhas firing because of Juhas talkative
behavior. Therefore, u>h appeared on the first sentence as Juhas anger
expression to his wifes anger.
3.2.5 Sadness Expression
In Arabic-Egypt, interjections expressing sadness expression are a>h,
ya> ilahi, ya> mus}i>bati>, ya> Rabb, ya> hasrata>h, wa> rahmatah,
miski>nun,

la

h}aula

wa

la>

quwwata

illa>

billa>hi,

and

lla>hu

yusa>mih{uka. Here is the data of interjection showing sadness expression


(22) /Fa>tan

: Haz\a rajulun au ghairu rajulin ya Ma>ma..ana>


allati> aqu>lu bada ma> araftuhu, wa raaitu
tas}arrufa>tahu almunh}arifata alh}amdulilla>h/
/Al-Umm : Ya> Rabb..Ya> lahu min nas}i>bin saamu>tu wa
ana> munsyaghilatun alaika..Alla>hu yusa>mih{uka
ya> ibnati>..alla>hu yusa>mih{uka/

(Yaqu>b, 1996:27)
Ya Rabbi> meaning Oh my God is an interjection with particle of nida
ya and Rabbi> as maus}uf showing the speakers sad expression. Event
becoming the cause of the emergence of this interjection is Fatan explaining
to her mother that she did not believe his future husband was the right man.
After trying to know him more, Fa>tan eventually knew that her future
husband had some bad behavior, and then Fa>tan decided to end their
engagement. Hearing her reason, her mother felt sad and said ya Rabbi> as
the interjection. Her mothers sadnees is caused by her thought for Fa>tan
that has been married and her mother felt that she is old.
16

3.2.6 Disappointment Expression


While interjection used to express disappointment in Arabic-Egypt is
ya>h. Here is the data of interjection showing disappointment.
(23) /At-t}abi>b : Innani> amalu yaumaini fi> al-yaumi al-wa>h}idi/
/Al-fata> : Ya>h! Maan najah/
(An-Naja>r, 2014:76)
In data (23) ya>h becomes primary interjection because it shows the
speakers disappointment. A young man accidentally met his friend working
as physician. Enthusiastically, he asked his friend when they could meet up
again. His friend said that he has two work shifts in a day, explaining that he
is very busy. After hearing that, he felt disappointed and then primary
interjection appeared, showing the young mans disappointment.
3.2.7 Interjection of Surprised Expression
In Arabic-Egypt, interjections used for showing surprised expression are
a>h, wai, walla>hi, hah, ya> lilaji>b, and subh>analla>h. The data
obtained by author concerning this interjection is below.
(24) /Nabi>lah: Nabi>l..taa>la Ya> Nabi>l/
/Nabi>l: A>h..A>h..ma> haz\a> ma> haz\a>?/
(Yaqu>b, 1996: 7)
A>h as primary interjection besides shows sadness, it shows surprised
expression as well. An event triggered this interjection is when Nabilah saw a
strange thing on the ground she dug, then she called her brother to see it.
Seeing the the thing, Nabil was surprised and said a>h as interjection
because the thing he saw.
3.2.8 Interjection of Hurt expression
In Arabic-Egypt, interjections expressing hurt feeling are particle wa>
and interjection a>h. Here is the data of interjection showing hurt feeling.
(25) /Kari>m : A<h rasi>! Laqadi in qasama nis}faini. Rasi!/
/A<dil : Ad-damu gazi>run. Ma>z\a> afalu?/
(Zi>dan, 2013:51)
17

In data (25), word a>h is secondary interjection with ismu al-fili form
because it is a noun but has imperfect verb of ataajjabu (means I am hurt).
The event is begun when A<dil unintentionally dropped a board he was
holding on Kari>ms head. Thus, spontaneously Kari>m uttered a>h as
interjection for his pain. The pain he felt is written on the sentence he said
afterwards, explaining that as if his head was split into two.
3.2.9 Afraid Expression
Interjections expressing afraid feeling in Arabic-Egypt are Alla>humma
alt}if biabdika and au>dzubilla>hi. Below is the data of interjections
showing afraid feeling.
(26) /Ummu al-Gh}usni : Walla>hi liyati>na al-jara>da ala> ziraika
wa
litaflisna kama> aflasta min qabli>/
/Juh}a>
: Au>z\ubilla>hi min syarri lisa>nika/
Ummu al-Gh}usni : `Demi Allah belalang akan kembali ke
pertanianmu dan
engkau akan bangkrut
seperti yang sudah terjadi`
Juh}a>
: `Au>z\ubilla>hi! aku berlindung dari
lisanmu
(Ba>kas}i>r, 1951:46)
Au>dzubilla>hi meaning I ask Allahs protection in data (26) is an
interjection with jumlah filiyyah stating the speakers afraid feeling. In data
(76),

the

interjection

appeared

while

Ummu

al-Ghus}ni

said

that

grasshoppers will come if Juh}a> decided to start farming. Hearing his wifes
words, Juh}a> felt afraid and said au>dzubilla>hi to show his fear. This fear
feeling that he felt appeared because up until now what his wife said usually
come true. Moreover, he still worries about the experiences happening some
years ago.
3.2.10 Regret Expression
In Arabic-Egypt, interjection expressing regret is astagfirulla>h. Below,
is the data showing regret feeling.
18

(27) /Hasan
Qa>la\

: Warada an Abi> Hurairata anna Rasu>lulla>h


Walla>hi la> yuminu, Walla>hi la> yuminu,

Walla>hi la>
yuminu. Qa>lu> : Wama> z\a>ka ya>
Rasu>lalla>h? Qa>la : Al
ja>ru la yamanu ja>ruhu. Hal fahimta ya>
bunayya?/
/Kari>m :
Astagfirulla>h, Astagfirulla>h. Kam akht}atu
fi> h}aqqi ji>rani>/
(Zi>dan, 2013:67)
Astagfirulla>h meaning I ask Allahs mercy is a clause interjection of
jumlah filiyyah. In data (27), the interjection appeared when a teacher
warned his student because the student made some noise distrubbing his
neighbor. The teacher told a hadist stated that a Moslem is not faithful if he
cannot make his neighbor feel comfort. After hearing the advice from his
teacher, Kari>m regretted his act and spontaneously uttered astagfirulla>h.
The regret feeling is expressed by Kari>m utterance along with an
interjection stated that he was wrong by not fulfilling his neighbours right for
getting comfortable.
3.2.11

Relief Expression
In

Arabic-Egypt,

interjection

expressiong

relief

feeling

is

alhamdulilla>h. And below is the data showing relief expression.


(28) /T}abi>bun : Tafad}d}al, laisat ladaika ayyi amra>d}in fi> alkibdi/
/Al-mari>d}u : Alhamdulilla>H/
(Zi>dan, 2013:10)
Alhamdulila>h meaning all praise for Allah is a clause interjection
with jumlah ismiyyah showing the speakers relief feeling. In data (28), this
interjection appeared when a patient saw his doctor and consulted his livers
X-ray result. His doctor said that his liver was fine. And after hearing the

19

explanation, the patient felt relief and spontaneously uttered alhamdulilla>h


as the interjection of his relief.
3.2.12 Interjection for Disbelief
Interjections show disbelief expressions are a>h and gairu maqu>lin.
Below is the data showing the interjection for disbelief.
(29) /Ummul Ghusni : Khabari>nani> ya> Ibnata Juha> miman
tad}h}aki>na?
min akhi>ka am minni>?/
/Maimunah
: Minkuma> maan!/
/Ummul Ghusni : A>h, min akhika!/
(Bkar, 1951: 53)
In data (29), a>h shows the speakers surprised feeling. A>h appeared
when Ummul Ghusni asked her daughter, Maimunah, concerning the news
making her happy, whether the news was from herself or her brother. Then,
Maimunah answered her mothers question by saying it was from both of
them. Ummul Ghusni did not believe Maimunahs answer, and then
interjection a>h appeared as the disbelief feeling felt by Ummul Ghusni
towards her daughter. The speakers disbelief feeling is signed by the
sentence appearing after the interjection, when Ummul Ghusni kept denying
that news making Maimunah happy was from her brother not from
Maimunah.
3.3 Cognitive Interjection
In Arabic-Egypt, cognitive interjections are categorized into three
classes: emphasis interjection, interjection for starting a conversation, and
agreement

interjection.

The

language

functions

containing

in

these

interjection classes are conative and phatic functions. The explanation


concerning cognitive interjection is presented as follows.
3.3.1 Emphasis Interjection
Interjections having emphasis meaning found in this research are
walla>hi>, billa>hi, dan talla>hi. Moreover, the language function containing
in this interjection is conative function because this interjection influences
20

the speakers partner to believe what speaker says. Below is the data of
cognitive interjection with emphasis meaning.
(30) /Al-Ummu Sa>rah : Hisyam sya>bun yastah}iqqu kulla khairin/
/Duktu>r A<di>l : Walla>hi laula> anna Hisya>m min anjabi
tala>mi>z\i> ma>
zaujatuhu bijauharti> alghaliyati ya>ra/
(Najja>r, 2004: 44)
Interjection walla>hi meaning for the Allahs sake is a prepositional
phrase interjection, where in context above it shows an emphasis on
sentence uttered by the speaker. The event making this interjection
appeared is when Al-Ummu Sa>rah was talking to her husband concerning
their future son in law, Hisyam. She thought that Hisyam has all the good
characters she expected. After hearing his wife utterance, Duktu>r A<di>l
said interjection walla>hi as an emphasis explaining that Hisyam was not
one of their students, thus he would not marry her beloved daughter, Ya>ra
with Hisyam.
3.3.2 Interjection for Starting a Conversation
Interjection used to start a conversation in Arabic-Egypt is primary
interjection hyah. The language function of this interjection is phatic
function because it is used for starting a communication. The data of the
cognitive interjection for starting a conversation is presented as follows.
(31) /Ummu al-ghus}ni
ba>ba

: Hayyah, man allaz\i> ka>na yaqrau al-

al-barra>ni>?/
: Sya>bun ya> mala>ti> z\u> haiatin
h}asanatin
yuri>du
ya>
sayyi>di>
muqa>bilatika/
(Ba>kas\i>r, 1951:51)
/Zaitu>nah

Interjectionhyah is a primary interjection because it is not categorized


into word class and its meaning appears when it is used with other sentence.
This interjection expresses anger feeling and starts a conversation as well.
The event making this interjection appeared is when Ummu al-ghus}ni was
in living room with her husband. Suddently, Zaitunah, their maid came, then
21

Ummu al-Ghus}ni said hayyah to start a conversation with Zaitunah and ask
who the guest that just came into their house was.
3.3.3 Agreement Interjection
Agreement interjections include s}ah}i>hun, hasanun, tama>mun,
and bi at}bi. The language function contained in this interjection is phatic
function having a purpose to maintain communication. Tha data of this
interjection is presented as follows.
(32) /Ali>
: Wa ana saah}milu al-miz}alla>ti wa a>lata attas}wi>ri/
/Al-Ummu : Bada qali>lin kullu wa>h}idin sayakhuz\u
miz}allatan wa satah}milu anta a>lata tas}wi.ri wa
miz}allataka faqat}/
/Ali>
: S}ah}i>hun ya> Ummi>. H{atta astat}i>u an
atah}arraku bisuhu>latin/
(Zi>dan, 2013:20)
Interjection s}ah}i>hun meaning agree is one of interjections with
as}-sifah| noun. In data (32), interjection appeared when a child proposed
himself to bring his familys camera and umbrella when they went for picnic.
After hearing her sons proposal, his mother minded and told him that
everyone would bring their own umbrella, thus her son would only bring his
camera and umbrella. After hearing her mothers answer, the child agreed
and he felt happy because he could walk freely without bringing many
things.
4. Interjection Multiunction in Communication
Arabic-Egypt interjection has at least three functions. They are
emotive, phatic, and conative funtions. Some interjections have several
functions in communication. In another words, one form of interjections can
be used to express different kinds of feeling. There are seven multifunction
interjections in Arabic-Egypt interjection used in communication: a>h, way, \
hyah, ma> sya>a alla>h, subh}analla>h,

22

au>z\ubilla>hi, walla>hi,

interjeksi alh}amdulilla>hi, ya> sala>m, ya Rabb, assala>mualaikum, maa


as-sala>mati, and tus}h}ibuka as-sala>matu.
First, interjection a>h functions to show the expression of pain or hurt
but as well as to show speakers disbelieve, surprised and grief expressions.
Second, interjection way functions to show the speakers astonished and
surprised expressions. Third, interjection hyah functions to show the
speakers regret, anger, astonished expressions and to start or initiate a
communication. Fourth, interjection ma> sya>a alla>h functions to show
the speaker surprised, amazed and anger expressions.
Then,

fifth,

interjection

subh}analla>h

functions

to

show

the

speakers of astonished, sadness and amazed expressions. Sixth, interjection


au>z\ubilla>hi has a function to show the speakers anger and fear
expressions. Seventh, interjection walla>hi functions to show the speakers
surprised and regret expressions. Eighth, interjection alhamdulilla>h has
two functions: to express the speakers relief and happiness. Ninth,
interjection ya sala>m functions to show the speakers astonished and
happiness.
Furthermore, Tenth interjection ya Rabb has conative function
containing a meaning of I want it to be happened/granted and expressive
function

to

express

speakers

sadness.

Eleventh

interjection

assala>mualaikum has two functions: conative and phatic functions. This


interjection can be used to influence the speakers partner to listen and
watch the speaker and to initiate the communication as well.
Twelveth, interjection maa as-sala>mati has two functions: conative
and phatic functions. This interjection can be used to influence people to be
careful and to end or stop the communication, which is a farewell.
Thirteenth, interjection tus}h}ibuka as-sala>matu has two language
functions: connative and phatic functions. Besides it can be used to influence
people to be careful, it can end a communication, which is farewell as well.
5. Conclusions

23

Based on research concerning Arabic-Egypt interjection that has been


conducted by the researcher, then, we could reach severel conclusions. In
Arabic, interjection can be classified into primary, secondary, phrase, and
clause interjections. Primary interjection is a form of language that has no
lexical meaning. It is usually short sentences and imitatitve sounds. Primary
interjection in Arabic-Egypt is in shouting form.
Arabic-Egypt interjection has at least three functions. They are
emotive, phatic and conative funtions. Some interjections have several
functions in communication. In another words, one form of interjection can
be used to express different kinds of feeling. There are seven interjection
multifunction in Arabic-Egypt and used in communication: a>h, way, \ hyah,
ma> sya>a alla>h, subh}analla>h,

au>z\ubilla>hi, walla>hi, interjeksi

alh}amdulilla>hi, ya> sala>m, ya Rabb, assala>mualaikum, maa assala>mati, and tus}h}ibuka as-sala>matu.
Secondary interjection in Arabic-Egypt covers ism words also covering
mausuf (adjectivable word), sifah (adjective), ismu al-fili (verb), and harf (particle),
in which it is harfu an-nidai (nidai particle). In addition, in Arabic-Egypt, phrase
interjection covers three forms: murakkab id fiy, murakkab wafiy and prepositional
phrase (jar majru>r). Meanwhile, in Arabic-Egypt, clause (jumlah) interjection is classified
into two types: jumlah ismiyyah and jumlah filiyyah.
Arabic-Egypt interjection is classified into three classes: volitive, emotive and
cognitive interjections. Interjection classifying based on its meaning and
function of each interjection. Author used socio-communicative approach
(pragmatic) to obtain the meanings.
The first class in interjection Arabic is volitive interjection. Furthermore,
volitive interjection in Arabic is classified into five parts that have meaning
as, 1) I want you to pay attention to me, 2) Iwant you to listen to me, 3) I
want you to follow me, 4) Iwant you to be careful and 5) I want it happens.
Interjection language function which is classified into volitive interjection is
conative and phatic functions.

24

The second class of Arabic interjection is emotive interjection. Based


on data gathered in this research, emotive interjection consists of 12
meanings, including interjection expressing happiness, amazed, astonished,
anger, sadness, disappointed, surprised, hurt, fear, regret, relief and
disbelieving. The functions of this class are expressive or emotive function
emphassing the speakers to express their feeling.
The third class in Arabic-Egypt interjection is cognitive interjection. It
covers emphasis, starting or initiating a conversation, and agreement
interjections. The language function containing in this class is conative and
phatic functions.
Arabic-Egypt interjection at least has three functions: emotive, phatic
and conative functions. Several interjections have several functions in
communication. In another words, one form of interjection can be used in
varried

expressions.

There

are

thirteen

interjection

multifunction

in

communication in Arabic interjection: a>h, way, hyah, ma> sya>a alla>h,


subh}analla>h, u>z\ubilla>hi, walla>hi, alh}amdulilla>hi, ya> sala>m, ya
Rabb,

assala>mualaikum,

maa

as-sala>mati,

sala>matu\.

25

and

tus}h}ibuka

as-

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