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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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Literature Review
Wierzbicka (1991: 290) defines interjection as a linguistic sign that can
secondary
interjections.
While,
Wierzbicka
argues
only
primary
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.
2
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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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,
verb
janna
(means
become
dark), turned
into
passive
verb
/Juh}a>
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)
(Mah}fu>z\, 2014:53)
Maa>z\alla>h in data (7) is a phrase interjection with idfiy
pattern. Word
/Sa>lim
(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
(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)
(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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surprised,
hurt,
afraid,
regret,
relief,
and
disbelief
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
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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.
presented below.
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la
h}aula
wa
la>
quwwata
illa>
billa>hi,
and
lla>hu
(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.
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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\
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
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interjection.
The
language
functions
containing
in
these
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
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
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,
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au>z\ubilla>hi, walla>hi,
fifth,
interjection
subh}analla>h
functions
to
show
the
to
express
speakers
sadness.
Eleventh
interjection
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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
expressions.
There
are
thirteen
interjection
multifunction
in
assala>mualaikum,
maa
as-sala>mati,
sala>matu\.
25
and
tus}h}ibuka
as-