Neology of Arabic in Indonesia

_______________________ *Correspondence Address: uki.sukiman@uin-suka.ac.id Abstract: The development of Arabic which is influenced other language and culture is very interesting to be discussed, because Arabs themselves are not able to give a name to something that does not exist in their nature and their thought, such as naming cases, and terms that come from language and nature of thought of Indonesians. Many of these new words and terms have been featured in one of the Arabic language magazines which is Alo Indonesia. This study aims to find out how the names and terms in Indonesian discourse influenced Arabic and the problems that arise in the process of producing words in the magazine. This research is literature research that used descriptive methods, namely describing the data by concerning to how the use of new Arabic words and terms in Alo Indonesia magazine. The data collection method is done by using the “note-taking” technique which is then collected in the data card. To answer the two main problems above, the writer used Ibrahim Murad's theory of neology. The findings of this study shows that according to five theories by Ibrahim Murad, Alo Indonesia magazine uses more semantic neology theory (at-Taulĩd al-Dalalĩ) and loan neology (alTaulĩd bi al-Iqtirād). The biggest problem in the transliteration process from Indonesian letters into Arabic is that not all vowels and consonants in Indonesian are also available simultaneously in Arabic, and so does the difficulty of finding the equivalent of idea in the expression of these two languages.


Introduction
Language is a communication tool to understand each other. As a means of communicating, language functions as a means of conveying ideas, feelings and desires of human speakers. There is no single human activity apart from the role of language. As part of the cultural element, language is constantly developing and experiencing changes.
This change can be caused by the demands of the times or friction with other languages.
Thus, a language can influence or be influenced by other languages. For instance, a research that has been conducted by Nikolaos Van Dam, ambassador of the Netherlands to Indonesia (2005Indonesia ( -2010 concluded that Bahasa has been influenced by Dutch and Arabic. 1 And So have India and West Africa. Arabic In India is used in eight-part classification: liturgy, teaching and study, nomenclatures, inscriptions, vocabulary assimilation, composition of religio-scholarly text, and marginal utilitarian uses. 2 Even West African language is written in Arabic 3 as well as Malay/Sundanese/Javanese written in Arabic (pegon). In a broader view, Versteegh analyzed the linguistic contacts between Arabic and other languages such as Iran, Central Asia, North India, and parts of Arab Empire that later became separated from this region, for instance Sicily and al-Andalus in the West. 4 Those are examples of the impact of Arabic on other languages.
On the contrary, Arabic is also influenced by other language. Wajih Hamad Abderrahman assumend that Arabic is largely indebted to English, the language of modern productive civilization. 5 This kind of influencing and being influenced in some levels become competition among languages in a society. 6 Therefore, language is not static but dynamic. Language is called dynamic because it can change according to the context behind it. These changes occur at various levels ranging from phonological, morphological and syntactic, semantic, and lexicon. Among of these levels, the most obvious change is the change in the lexicon 7 . This lexicon level has undergone many developments which are marked by the emergence of words originating from other languages and then accommodated so that they are officially included in the vocabulary of certain languages.
In Arabic, there are several terms to name the foreign vocabulary that influence Arabic, . The three terms at first glance have almost the same meaning, but some linguists distinguish them by saying that the first term has a more general meaning than the second and third terms. Ibrahim 1 Nikolaos Van Dam, "Arabic Loanwords in Indonesian Revisited", Bijdragen Tot de Taal-, Land-En Volkenkunde, 166.2/3 (2010) Murād interpreted the first term as a result of the taulĩd (neology) process, namely the production of foreign vocabulary that entered Arabic. In fact, he considered al-Muarrab and al-Dakhĩl two types of vocabulary resulting from the production process 9 . In The Dictionary English-Arabic, the term of taulĩd is equated with the meaning of Neology which means ihdaş mufradatin jadidatin (producing new vocabulary) 10 . Likewise in the Oxford dictionary from English into Arabic the term neology means al-  . Meanwhile, Mohammed Didaoui, referring to the Webster Dictionary, said "A neology is defined as" a new word or a new meaning for established words "and" the use of new words or of new meanings to establish words. Neology is "the novelty of words and phrases" (neology is defined as a new vocabulary or new meaning for existing vocabulary, and is also defined as the use of new vocabulary or the use of new meanings for existing vocabulary 12 .
Every language must have several reasons why it should adopt another language.
Considering the development of the Arabic language, several opinions have developed among observers of the language for a long time. It is suspected that muwallad or muwalladah, which means new words in Arabic, initially referred to non-Arabs who were born in an Arabic environment and speak Arabic. Then this word undergoes a shift, so that it refers to a new word and does not come from Arabic because of contact with foreigners. Taking as-Suyūthi's opinion, Muhammad ibn Ibrahim al-Hamd argued that Arabs adopted foreign vocabulary to express discourse that did not exist in Arabic culture or because of admiration of several foreign vocabulary because they were easy to pronounce and deepened their meaning 13 . Meanwhile, Muhammad at-Tūnĩji put forward several other reasons, namely the limitations of the natural environment of the Arabs who did not recognize many names, both plants and animals, also the things that are related to their habitation and building tools because Arabs used to live with a nomadic way.  rules, some equivalents that oppose taulĩd, and explains several cases of taulĩd in words and in phrases. 18 If the article above still talks about neology in general, the next two writings focus on the case of neology which comes from English and its rules. Ramadan Elmgrab (2011) with his writing entitled Methods of Creating and Introducing New Term in Arabic Contributions from English -Arabic Translation 19 and Cristina Salimando (2017) with the title Arabic Neologism in IT terminology: The Role of Academic 20 . The first paper speaks of the absence of definite standardization of the existence of new vocabulary from English into Arabic. He concluded that almost all word translations rely on the sounds of the language so that they ignore the aspect of meaning. Therefore, he offers three principles, namely derivation (al-Isytiqāq), Arabization (at-Ta'rĩb) and blending (an-Naht) to solve this problem. The second article concentrated on terminology in the field of Information and Technology. This article talks about the confusion that occurs in the use of one terminology but the translation becomes many without standardization in absorption, for example the word "cellular phone" can be called silūlir, mūbail, mahmūl, and Jawwāl. The second article tries to present The Academies of Arabic Language institution in solving this problem by providing two alternative methods of entering foreign languages into Arabic, namely derivation which is considered the most natural strategy and the Arabization strategy.
Several writings that concern in the case of taulĩd in certain fields are Balkis In the research above, generally, most of the case is about word production that comes from English in various fields. The interesting thing here is how the development of neological cases that occur from Indonesian. As happened in the case of production from English, the need to create new Arabic vocabulary was felt by Arabic language magazines or newspapers in Indonesia, which there is no equivalent meaning in Arabic sometimes.
One of the print media that contains the data on the development of Arabic language in Indonesia is Alo Indonesia magazine, which has been established since 1999. This magazine has an important position because it is an Arabic-language magazine in Indonesia that still exists today after many other magazines have been published, such as 23

Alo Indonesia
Magazine presents several columns such as tourism, culture, profiles, windows of middle east, education, innovation, research, economy, trade, investment, Indonesian workers, women, religion, health, flora and fauna, clothing, restaurants, shopping information and so on. This magazine presents new information in two directions, namely information about Indonesia for Arabs and at the same time providing information on the Arab world for Indonesians. The interesting thing in presenting news in a two-way manner is that this magazine presents a lot of new vocabulary and terms, especially those related to Indonesian discourse which of course will not be found in Arabic dictionaries. By making Alo Indonesia magazine as study material, especially the 2011-2017 edition with a sample of approximately 100 words and terms originating from Indonesian culture, researchers will focus their attention on two interesting things, namely how this magazine takes vocabulary and language terms.
Arabic originating from Indonesian culture and what are the problems faced by the two media in carrying out this process.

Method
Type of the research is library research, the method used in this research is descriptive method 27 . The data search technique used is listening technique, by listening to the use of new Arabic words and terms in Alo Indonesia magazine, followed by taking notes on the data card 28 . The approaches used in this research are morphological and semantic approaches. Morphology is to play a role in describing the various forms of words based on the structure and changes that occur in the object of research. Changes in the form of words or containing one-word in other words in Arabic or by adding one or more letters will result in a change in meaning, so even the semantic approach cannot be ignored, namely an approach which concern to the nature of the meaning, both functional meaning, lexical as well as contextual meaning.

Result and Discussion
The first time we read Alo Indonesia magazine, we will get so many names, both object names and regional names that this magazine introduces to readers. Based on these names, it can be observed that it only seems to imitate the sound of the original word or term which comes from Indonesian.  The sound of consonant is as follows:  The translation of some of the terms above follows the tarkĩb waṣfĩ pattern where the first word is mauṣūf (subject that has adjective) and the second word is ṣifat (adjective), which is what Muṣthafa al-Gulāyainī as a word that comes after isim which functions to explain the state of isim or to explain the state of something related to that isim 31 .
The word al-Munfarid (singular) is a characteristic of the word al-Organ, an electronic musical instrument equipped with tone blades 32 . Organ Tunggal is a musical performance on stage that does not require a number of other musical instruments and enough music is produced by electronic strings 33 . The words al-Nāḍirah (rare), al-Muhadadah (threatened) al-Muhammiyyah (protected) are the characteristics of the previous words, namely al-hayawānāt (animals) whose stinging population is small throughout world, which is less than 10 thousand heads 34 . The adjective used in the preceding phrase uses Isim Fāil and Isim Maf'ūl, including the fourth phrase which is characterized by the word as-Sāri' (fast) 35 . But for the translation of the phrase "Jalan Tol' it becomes aṭ-Ṭāriq as-Sāri will be similar with Indonesian because in Indonesian portrayals, "Jalan Tol' are often equated with expressways without mentioning the meaning of "Toll" at all which means roads paid 36 .
Unlike the four examples above, the adjective in the next two phrases is the word ẓāt which means ṣāhibah (The owner). Al-Gulāyainī explained that the words that should be characteristic in Arabic are isim al-fā'il and Isim musyabbah bi ism al-fāil, but in fact several other words can also be used including the word ẓāt. 37 Thus, the two phrases above mean 'a road that has a short, medium and long distances' or are often called Jalur Antar Kota Antar Provinsi (AKAP) which means inter-city and inter-provincial routes, are clearly mentioned by Alo Indonesia magazine and the second phrase means "bicycle which has three wheels" which we are known as Becak.
In contrast to the translation of the previous phrases, the last two phrases use adjectives from the form of a noun to an adjective or what is called in theory as al-taulĩd al-şarfĩy, then the word at-tijārah (trade (as noun) ) as a word objects are formed into attijāriyyah (trade but in adjective way), with the addition of the letter ya an-Nisbah, as well as the word at-ta'addud (plural) as a noun becomes at-ta'addudiyyah (plural (in adjective way)) with the same pattern.
Next, look at the literal translation process carried out with tarkĩb iḍāfĩ, the examples are as follows:  meaning and the new meaning is that the expression "nol (zero)" is "the beginning of departure" for everything.
The second phrase which reads la syaia, kullu syai', and fī kullu syai also appeared when Alo Indonesia described the phases of the lives of Habibi and Ainun 42 .
The original meaning of this expression is "tidak ada segala sesuatu' (nothing), 'setiap sesuatu' (every single thing), and "pada setiap sesuatu' (in every single thing). Based on the context of the journey of Habibi and Ainun, the expression above means "berawal dari tidak punya apa-apa' (starting from having nothing), then gradually becoming "segalanya" (everything), and "mempunyai segalanya atau apapun' (having everything or whatever). The relationship between the old meaning and the new meaning of the first expression is the side of 'nothingness', the second and the third expression is the side of 'universality'. wahid 46 ' which means "many people live with two normal eyes, but don"t they see with one eye".
These two expressions appear in discussions about the existence of Shia in Indonesia 47 .
Apart from Alo Indonesia's attitude towards the existence of Shia people, these two expressions can mean 'bom waktu' (time bomb) and 'penyakit' (disease) or a "barrier' for without knowing the context of Indonesian culture, and it is also difficult to translate these thoughts into the synonyms that are already in the minds of Arabs. In the context of Karapan sapi, "Sapi panas' (hot cow) is a cow that is very easy to have a battle or running competition, while "sapi dingin' (cold cow) is a cow that only wants to have a battle or running competition if it is triggered with food or being repeatedly whipped.
Then, the phrase "Islam KTP" is very familiar to us, which is an expression that describes the Islam of some Muslims who have not carried out Islamic teachings properly.
In the context of translating the typical Indonesian expressions above, it could be wrong because sometime if the ideas and understanding of Indonesians that are transferred into ideas and understanding of Arabs are failed. But in contributing to the development of Arabic, Alo Indonesia has succeeded in introducing Indonesian culture to Arabs, as has the entry of the phrase 'Jalan kaki' (walking) in some Saudi Arabian societies even though they do not understand where the phrase came from and how to write it in their language. Anis Furaihah argues that the existence of 'Amiyah is viewed differently by linguists, some as a 'destroyer" of language and 'development of language' which is difficult to avoid, then these expressions need to be promoted, so that Arabs understand and even use the language in their daily conversations and use Western expressions and ideas.

Conclusion
From this discussion, the author concludes that Alo Indonesia magazine has taken the initiative to introduce Indonesian culture through Arabic by including words, phrases and even sentences that are characterized by Indonesia and entered in Arabic by means of at-Taulĩd al-Dalāliy and at-Taulĩd bi al-Iqṭirāḍ. Then, the biggest problem faced by the two media in the transliteration process from Indonesian letters into Arabic, considering that not all vowels and consonants in Indonesian are also present in Arabic. Likewise, it is difficult to find the equivalent of the idea of an expression in these two languages. The steps taken by the two media are right by presenting some Indonesian words and expressions that encourage Arabs to understand and even use them in their conversations.
The researcher provides recommendations for the next study that is accordance with this discussion.