During the Jahiliyya (pre-Islamic) era and even at the early stage of Islam, Arabic language was exclusively used by the Arabs and in the Arabian Peninsula. After about a decade of the advent of Islam, the new religion had spread across Persia, India, China and Africa. Arabic, being the language in which the Qur’an was revealed to Prophet Muhammad, himself an Arab, automatically became the language of Islam. Today, Arabic is considered by many scholars as the third most widely spoken language in the world next only to English and the Spanish. Arabic came to North Africa in the 7th century C.E. and was eventually adopted as the official language. It later spread south of the Sahara where it was also used as the official language in the kingdoms of Songhai, Mali, Kanem/Borno, and Sokoto Caliphate. In communities within these kingdoms and states, the language was quick to become the language of business, education and administration as it was also used to document the political, economic and social activities of the people. Also, a good number of the local languages were reduced to writing through Arabic script (Ajami). All these happened before the advent of colonialism in the region when the language lost its place to European languages like English, French, etc. Coming out of relegation enforced by the colonial authorities in Nigeria, Arabic strongly forced its way back into the realms of affairs with Arabic/Islamic schools spreading across the country and the emergence of generations of academics, writers and poets of repute. The present era is tagged by some writers as the ‘golden era’ of Arabic in Nigeria. However, the spread of the language is currently confronted with challenges from two parallel quarters. First, by non-Muslims most of whom see it as an exclusive language of Islam and thus do not only consider it irrelevant to them but would also use various methods to frustrate efforts being made to promote it. The second group is made up of some Muslim scholars who are strongly opposed to the use of Arabic for discussing issues they refer to as “heathen”. Such issues include Christian related texts such as the Bible and African traditional beliefs and culture such as gods and the oral literature. While Arabic is used by many Arabs to conduct church services, translate the Bible and the literary and philosophical works of the west, it is believed by this later group that using Arabic, which is regarded as “sacred”, as a tool for recording events related to Christianity and traditional beliefs is a taboo that is tantamount to spreading non-Muslim/Islamic ideas through the use of the language of Islam. This paper seeks to demystify the use of Arabic as the language of a particular dogma and to advocate its use as a means of communication among nations, religions and cultures.