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This paper investigates al-Rāzī’s tripartite nature of human language into respectively kalām lafẓī, kalām (or ḥukm) dhihnī and kalām nafsī and their relationship with the elements that compose human language, namely sounds, letters and concepts, as well as their role in differentiating human and divine speech.

Paper presented at the 7th Mc Gill-CREOR Graduate Conference: "Religious Ideas and Scientific Thought" - September 25th-26th - Mc Gill University - Montreal.

This paper aims to elucidate the reception of the work of the Persian polymath Fakhr al-dīn al-Rāzī (d.

606/1210) within the Islamic intellectual landscape. The critical evaluation of the Razian corpus undertaken by his successors will emerge as being a crucial step in the broader development of the post-classical Islamic intellectual legacy.

By appealing to al-Rāzī’s Quranic commentary, this paper will present a challenge to what it will show to be a biased interpretation on the religious epistemology in question.

Al-Rāzī’s exegetical methodology is based on a corpus of data belonging to the transmitted tradition (naql) as well as on rational procedures and demonstrations (ʿaql) stemming from the philosophical and scientific disciplines.

One session seminar investigating the different conceptions of language in the pre-modern Islamic thought.

Although al-Rāzī’s influential works on kalām, ḥikma and logic, such as the Muḥaṣṣal, the Mulakhkhaṣ, and the al-Āyyiāt al-bayyināt fī-l-manṭiq are known to have become widespread madrasa manuals, their reception by the following generation of scholars remains to date unexplored.

Al-Rāzī’s criticism and re-evaluation of theoretical astronomy within a religious context bestow a new epistemological value to the astronomical proofs.

Thus the investigation of the cosmos by means of these proofs comes to acquire a central role in exegetical practice; more specifically, it works to prove God’s existence.

For long, many scholars of Islamic civilizations such as von Grunebaum and more recently Aḥmad Dallal, have understood debate as a sign of the inextricable conflict between two epistemologies, namely the religious and the scientific.

This approach has prompted the labeling of the religious approach on scientific knowledge as semi-scientific, apologetic and non-positive.

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