The term ‘psycholinguistics’ was coined in 1936 to denote the psychological study of language. According to Steinberg and Sciarini (2006), this field includes the investigation of learning, mind, brain, society, and culture. Field (2003) defines psycholinguistics as a discipline that combines ideas and information from phonetics, semantics, and linguistics.
Psycholinguistics is a field that investigates cognitive processes related to language, encompassing perception, production, and acquisition. This interdisciplinary study merges psychology and language, offering theoretical and conceptual insights applicable to disciplines such as psychology, linguistics, philosophy, second-language teaching, and speech pathology.
In the domain of psycholinguistics, there is a fascinating discussion about various facets related to knowledge and thought. One particularly intriguing aspect is the exceptional creation of human beings by Allah. They have been meticulously crafted by Allah, possessing outstanding attributes and in optimal condition. The most remarkable feature lies in the brilliance exhibited by the human mind. It is crucial to acknowledge that humans were intentionally created by Allah with the purpose of serving and honoring Him. This encompasses expressing gratitude for the bestowed knowledge and faithfully adhering to His commands.
In the 14th century (Middle English), the term ‘knowledge’ was originally spelled as ‘knowledge’. It can be described as the process of acquiring or learning information, regardless of its positive or negative nature. According to Merriam-Webster dictionary, knowledge refers to personal experience or association with something. Another related definition is having information or being educated. On the other hand, Kamus Rujukan 2006 defines knowledge as common facts or information that individuals are aware of.
Psycholinguistics focuses on the acquisition and recognition of knowledge. It is intriguing to explore how individuals utilize and interpret their acquired knowledge. In the field of psycholinguistics, Steinberg and Sciarini (2006) propose that thought can be considered a behavior resulting from speech production. This theory aligns with Behaviorists’ stance in eliminating the concept of mind and Mentalism in psychology, linguistics, and philosophy. They suggest replacing thoughts or cognition with observable or potentially observable phenomena.
Several psychologists, including Watson, Skinner, and Staats, along with linguists Bloomfield and Liberman, and philosophers Ryle and Quine, have advocated the notion that thought should be perceived as subvocal speech or behavior rather than solely mental, as traditionally believed in psychology. Nonetheless, it is crucial to acknowledge that different does not always imply superiority or accuracy. Henceforth, thought can be comprehended as a cognitive conduct that is conceptual and elusive but can be manifested through actions. This gives rise to the question of whether the exploration of thought and knowledge in psycholinguistics can correlate with the teachings of the Holy Qur’an.
Is it possible? I am confident that we can uncover the meaning of these issues in the Qur’an because it is Allah SWT’s exact word. According to Merriam-Webster dictionary, the Qur’an is the book containing sacred writings recognized by Muslims as revelations given to Muhammad by Allah through Gabriel. Every word in the Qur’an is sacred, and reciting it unethically and inaccurately is strictly prohibited. This rule also applies to translations, which must stay faithful.
The article explores the field of psycholinguistics in relation to the Qur’an, a religious text that covers various subjects including knowledge and thought. The main focus is on three aspects: 1) understanding that knowledge extends beyond word definitions, 2) recognizing the inherent knowledge humans possess, and 3) acknowledging that thoughts surpass language barriers. By examining these scientific concepts, our goal is to reveal the connections between psycholinguistics and the Holy Qur’an.
It is not impossible to find such relations, as the Qur’an provides reliable information on Earth. By conducting research, we can uncover the connections and significance between these subjects. Psycholinguistics investigates how language is perceived in the brain and other related aspects, examining the relationship between psychology and language itself. Numerous researchers have discussed the validity of this issue, including topics such as knowledge acquisition and its correlation with thought and intelligence, as well as whether knowledge is innate in human minds.
Or how do we have thoughts? There are numerous mixtures of opinions and arguments by researchers themselves, but Descartes (1641) proposed an interesting view. He suggested that ideas are placed in the minds of human beings by God. This viewpoint is worth discussing. If Descartes were a Muslim, he would likely believe in the Revelation of Allah SWT, as He is the one who grants intelligence to human beings. Unfortunately, Descartes was not Muslim. Regardless, it is intriguing that he perceived the mind as a gift from God. It suggests that human thinking is limited to our capabilities.
So, this is when it displays the Greatness and Almighty of Allah SWT towards His mankind. He unveiled the Holy Qur’an to humans who possess intellect and gratitude to contemplate the wonders created by Him. He sent down this miraculous book so that humans can utilize their knowledge and thinking to comprehend every word He revealed in the Qur’an.
For instance, Harun Yahya wrote an article titled ‘The Mosquito and Its Extraordinary Adventure’ where he discussed the importance and transformation of a mosquito from its larval stage to becoming a mature mosquito.
The author emphasizes the term used in Al-Quran to interpret the life of the mosquito, specifically focusing on the “female mosquito”. The significance of this can be seen in Surah Al-Baqarah (verse 26) where only the female mosquito possesses remarkable capabilities, as explained in detail. This is due to the fact that female mosquitoes consume blood as it contains proteins necessary for the development of their eggs. In essence, the female mosquitoes feed on blood to secure the survival of their offspring.
Additionally, the experience of this small creature’s life demonstrates the greatness and power of Allah towards mankind. Allah SWT also reveals another story about the camel, showcasing its unique capabilities designed by God to withstand challenging tasks. Often, humans may overlook these qualities as they are not directly related to our personal lives. Although we acknowledge their usefulness, we seldom ponder on why camels possess these abilities and the purpose behind their creation. Upon closer examination, we will discover that camels are indeed one of God’s miraculous creations.
According to the article “The Camel: a Special Animal in the Service of Mankind” by Harun Yahya, it is stated in sura al-Ghashiya: 17 that people should observe how camels are made (88:17). The article highlights the exceptional abilities of camels to survive in harsh conditions that humans cannot endure. Camels can go without water and food for days because their bodies can store supplies for up to two weeks, all while carrying heavy loads weighing hundreds of kilos on their backs. In contrast, humans would not be able to survive even a day without water in such circumstances.
The text states that Allah SWT has created a superior animal to mankind in order to inspire thought and knowledge. The Qur’an contains multiple stories that unveil the miracles and importance of these creatures. Allah SWT intends for humans to use their knowledge and thoughts to contemplate these miracles. The Qur’an is a comprehensive guide that covers all aspects of life and knowledge about everything on Earth.
Exploring the connections between concepts in psycholinguistics, namely knowledge and thought, as they relate to the Qur’an is of great interest to us. We firmly believe that the Qur’an provides the most comprehensive explanation for these concepts. To carry out this research, a qualitative research method was employed, which involved gathering existing data. The data was gathered from internet sources and libraries, mainly in written form such as articles, books, and the Qur’an. The selection of these sources was done meticulously to ensure their relevance to the research topic and their reliability.
The analysis of data extracted from the Quran aims to search for evidence pertaining to the subject. The sources will be classified as supportive or opposing to the research topic. The collected data will yield qualitative results. Findings and Discussion 1 indicate that knowledge surpasses literal word meaning. It is possible to hold beliefs that deviate from a language’s literal interpretation, and the consistent use of a linguistic form may not change an underlying thought. Examples include phrases such as “the sun rises,” “sunset,” “red hair,” “time flies,” and “white wine.”
The theories being discussed suggest that our perception and use of certain objects can lead to the acceptance of incorrect ideas. For example, we may mistakenly perceive the sun as rising and setting on its own or a person’s hair as naturally red. Similarly, we may associate white wine with the color white. However, it is widely recognized that these beliefs are wrong. Despite knowing this, English speakers still commonly use expressions implying otherwise. It is important to acknowledge that it is actually the earth, not the sun, that is in motion.
Although the theory is being evaluated, there are situations where spoken words do not align with comprehension. This suggests that grasping meaning, whether technical or literal, relies on individual knowledge. It is intriguing how our thoughts can exceed or control our expertise to explore overlooked or incompletely understood alternative interpretations. This principle also applies to understanding the Qur’an, as its significance may not be immediately apparent.
As per belief, the Qur’an is Allah SWT’s direct message to humanity, encompassing history, science, philosophy, and logic to offer guidance. It does not necessarily conform to contemporary knowledge but serves as a means for comprehension. Hence, it is our responsibility to employ our intellect and knowledge in faithfully interpreting every word of the Qur’an.
When reading the Qur’an, it is important to extensively inquire to gain a deeper understanding. This includes comprehending the explicit meaning of words and verses, exploring various interpretations, analyzing the context of each word, phrase, and sentence, and contemplating the reasons behind certain statements and their relevance in our current time. It is crucial not to hesitate in asking questions as they help us comprehend the word or sura more effectively. An incident from Prophet Muhammad’s (pbuh) era serves as an example – a man approached him wanting to learn Surah Al-Zalzalah (99).
When the man reached the words, ‘And so, he who has done an atom’s weight of good, shall see it; and he who has done an atom’s weight of evil, shall see it’, (99: 7-8) he said, ‘This is sufficient for me’, and left. The Prophet observed: ‘This man has returned back as a faqih (who has acquired understanding)’ (Abd Da’ud). It seems that it was quite easy for that man to understand the sentence. I mean, he reached the words and immediately comprehended them. However, not all of us are fortunate to possess such intelligence. Nor do we desire to compare our level of understanding with those sahabah during the time of the Prophet.
Although they were much more knowledgeable and insightful in their understanding of the Qur’an, that does not mean that we could not comprehend it as well. For example, the phrase ‘atom’s weight’ mentioned in the sura Al-Zalzalah above might be challenging and perplexing for those unfamiliar with it. Initially, one might question, ‘What does atom mean?’ Or, one might consider the technical aspect that an atom is essentially a bomb utilizing nuclear energy. However, what does Allah SWT intend to convey by using the term atom’s weight? Why does he not use words like tiny or little to express the quantity of good deeds and bad deeds in the sura?
Why is he using a scientific term to explain the literal meaning of this phrase? To better understand the nature of this phrase, one may consider the attributes of atoms themselves. Atoms are minuscule objects with proportionately tiny masses, composed of discrete units that cannot be divided into arbitrarily tiny quantities. This concept has existed for thousands of years. Special instruments like the scanning tunneling microscope are required to observe atoms individually.
The object atom is so tiny that it can hardly be measured. The word atom in this sura likely represents the importance of being aware of one’s deeds, whether good or bad. Even the weight of these deeds will be measured by Allah SWT on the Day of Judgment. The use of the word atom emphasizes its extreme tininess. Allah SWT carefully chooses words to describe His message in the Qur’an, allowing mankind to ponder and understand it better. In another example, sura al-Isra’, ayat 97 states, ‘Whenever it abates, We shall increase for them the fierceness of the Fire’ (17:97). The literal meaning behind ‘the fierceness of the fire’ suggests that the fire itself is fierce and ferocious. However, it is impossible for fire to have feelings or anger towards humans or anything else, as it is a non-living physical matter.
Allah SWT has granted humans the ability to sense fire as a means of showcasing His immense power and greatness. This is evident in the literal meaning of each word chosen by Him, serving as a testament to His magnitude. Fire is inherently described as something that burns and emits heat, while also being intensely hot and impossible to touch with bare hands. In this context, the term ‘fierce’ conveys emotions of burning and scorching heat, which can be difficult to comprehend.
Hence, there are similarities between these two words, and it is not surprising that they can be used interchangeably in any interpretations. In fact, by describing how fierce the fire can be, Allah SWT indirectly orders His mankind to follow His commandments regarding good and evil. If not, the only place for them will be Hell Fire, which is not only fierce but also ferocious, violent, and brutal.
Furthermore, Allah possesses ultimate knowledge and humans have innate knowledge. Islam as a religion is built upon acknowledging this knowledge and embracing faith as well as complete loyalty to Him.
The Quran encourages people to use their intellect, ponder, think, and seek knowledge in order to discover the truth and worship Allah. Prophet Muhammad’s Hadith also emphasize the importance of knowledge, such as seeking it even in China and from birth until death. Throughout Islamic history, Muslims have been encouraged to seek knowledge wherever it may be found, as the men of knowledge are considered the heirs of the prophets.
Since the time of Islamic civilization, there has been a strong emphasis on the importance of knowledge. This is evident in the presence of public and private libraries in every traditional Islamic city. Cities like Cordoba and Baghdad even boasted libraries with a vast collection of over 400,000 books. Additionally, bookstores were common in many cities, offering a wide range of books, magazines, and other reading materials. The scholar, therefore, has always been highly esteemed in Islamic society. It is believed that humans are born with a reservoir of ideas which they can draw upon to comprehend the world around them.
These ideas are called “innate”, meaning “in born”. Examples of such ideas are mathematical truths (2 + 1 = 3), truths about Allah (that His existence, His is powerful and many more), the concept of time, the idea of causality and other logically and metaphysically necessary principles. “He has taught you that which [heretofore] you knew not.” (Al-Baqarah 2:239) Allah has already mentioned in Quran that He gives all human an innate knowledge, even animal has their own innate knowledge, for example, how to build a nest for birds and many more.
Only Allah possesses the unparalleled knowledge that cannot be disputed. He is the creator of the most sacred book on Earth, the Quran, as well as other holy books. However, it is the Quran that remains safeguarded until today. Allah has made a promise to impart knowledge to humans, as they are the only beings with a brain and intellect. “Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen.”
According to Surah Al-Alaq, which is the first Surah that Allah revealed to Prophet Muhammad, Allah has taught man things he did not know before. The word “Iqra” is the first word in the Holy Quran, inspired by Allah to our prophet. It was also the first word that Prophet Muhammad heard regarding al-wahi Iqra. This word serves as the key to gaining knowledge and exploring the world around us, from atoms to outer space. There is a correlation between knowledge and reading, meaning that increasing one’s reading habits can lead to an increase in common knowledge.
Intellectuals, scientists, scholars, and researchers acquire their knowledge through extensive reading. The ongoing debate regarding whether language shapes thought or if thought exists before language remains unresolved. This topic is also connected to the question of whether language influences the behavior of the mind, as demonstrated by a case where American culture rejected the use of German language in teaching the Bible, out of concern that the language itself carried the cultural impact of World War 2 (Steinberg & Sciarini, 2006).
Malays in Malaysia exhibit a prejudice against the English language, fearing that its influence will lead to cultural corruption. A common sarcastic remark often heard is, “First comes the language, then they’ll all be blond.” Nevertheless, researchers have disproven the notion that language determines thought. In this regard, John Locke’s belief that thought is separate from language holds the upper hand in this argument.
Islam emphasizes the importance of knowledge and learning. The Quran itself contains a wealth of knowledge and repeatedly encourages its followers to think and reflect. The word “Tafakkur” is mentioned 18 times, reminding believers to use their minds and not be ignorant. This concept aligns with Locke’s belief that language is connected to thinking. We expound upon the verses for those who engage in critical thinking and contemplation (Yunus 10:24).
It is evident from the above ayat that the sequence of thought preceding language is acknowledged by Steinber and Sciarini (2006) who state, “Part of the language system is actually part of the thought system, for the meaning and semantics of the language system are those ideas that are part of the content of thought… the thought and language systems are joined through meaning and ideas.” The Al-quran was revealed with God’s words for those who would contemplate upon it, implying that without comprehension, the ideas and meaning within the revealed words would be lost on readers and comprehension would be absent.
Man needs to understand words that they have not experienced or comprehended. This highlights the importance of thought in order to fully grasp the meaning of language and produce speech. According to Steinberg & Sciarini, until thought is adequately developed, the words spoken in front of a child are not processed with meaning. However, the following ayat demonstrates that understanding can still be achieved without the use of language or words.
Verily, the creation of the heaven and the earth, and the alteration of night and day, hold signs for those who remember Allah in various positions and reflect on the creation of the heavens and the earth (Al-Imran 3:190-191). This verse highlights that thought is not dependent on language; understanding does not necessitate words, but can be attained through ideas, concepts, and stimuli from the world.
Therefore, it is believed that Al-Quran has an influence on and affects language. In conclusion, this research has discovered numerous connections between Al-Quran and Psycholinguistics. It is not only the terms found in the Quran, but also the ideas and content. Understanding the content that the Quran conveys is crucial for comprehending the emphasized message. The Prophet has practiced and explained the content for the benefit of humanity. There must be a reason why God emphasizes the words “think and reflect,” which have been indicated and implied in various Quranic terms.
Knowledge can be acquired from books, as well as through observing the world and nature, according to God. The human mind is a marvelous gift from God that allows for this. It is now undeniable that Psycholinguistics is connected to the divine knowledge found in the Quran. The most challenging aspect of this research is accurately translating passages from the holy book, as there is a fear of providing incorrect information about specific Ayah or Verses.
Despite the availability of many translations of the Quran, it is important to understand that each and every word of Allah carries not only a general meaning but also hidden meanings. To address this issue, it is necessary to consult specialists in this field. However, time constraint poses another challenge to this research as we have to deal with translating the Quran from one Ayah to another. This limits our ability to focus on other subtopics, as our main focus is on researching knowledge. Nevertheless, these challenges do not hinder us from completing our research on psycholinguistics and the Quran.
