In verse 4 of Surah Ibrahim, the necessity of prophets speaking the language of the people they are sent to is mentioned. This verse has given rise to the question and doubt that, since the Prophet Muhammad (peace be upon him) was Arab and the Qur’an is in Arabic, non-Arabic speakers—such as Persian speakers—are not truly the addressees of his message, and that according to this verse, prophets of other peoples who do not share the same language with their communities would not be considered genuine prophets. The question then arises: Does this verse actually imply such a meaning? And if not, what is the correct interpretation of the verse? Answering this question requires a comprehensive examination of the issue of language in the Qur’an. Such an analysis reveals that the primary reason for the revelation of this verse and the frequent references to language matters in the Qur’an is related to a particular misconception among the audience regarding the “language of the revealed book.” They believed that a revealed scripture must have a special language distinct from the everyday language, like the scriptures held by Jews and Christians. Consequently, they criticized the Qur’an’s Arabic language and expected a scripture in a unique, special tongue.Therefore, the correct implication of this verse is not the necessity of prophets sharing the language of their people, but rather the rejection of the necessity for a revealed book to be in a special or unique language, and the absence of any objection to the Qur’an’s revelation in Arabic.