Arabic holds a cardinal position within Islamic civilisation, where it enjoys the status of sacred language for its direct connection to the Revelation and for the role attributed to it by the Revelation itself. However, not only does the Qur’an mention the existence of other languages and put them in relation with different divine messages, but also the providential nature of language diversity is explicitly maintained by the Holy Book of Islam. This theology of multilingualism represented the theoretical and symbolic framework within which the premodern Islamic world conceptualized language diversity. By looking at the works of philosophers, historians, poets, and religious masters from different parts of the Islamic world, we will try to understand how premodern authors viewed multilingualism, explained the existence of different languages, and accordingly engaged in plurilingual practices. Plurilingual practices provided the fertile ground on which various vernaculars, often bereft of any former written tradition (let alone literary prestige), could be transformed into full-fledged literary languages and become part of the wide Islamic language family. This process of incorporation of the multiple languages, encountered by the Islamic civilisation in its expansion, gave rise, throughout the Islamic world, to complex multilingual societies where individuals were frequently plurilingual and able to accommodate language diversity in flexible, creative, and, as reflected in literary productions, even aesthetic ways. In some cases, like the Andalusian context, such linguistic incorporation even involved romance vernaculars with significant consequences for their destiny as future modern European literary languages.
