To make the revelation of the Quran more miraculous, the ignorant Muslim scholars created a lie that Muhammad was illiterate. The word they relied on to bestow illiteracy upon the Prophet was “UMMY.” Unfortunately for those “scholars,” this word, based on both its classical definition and its usage in the Quran, clearly means “Gentile,” or one who does not follow any scripture; it does NOT mean “illiterate.”
The word ummy occurs six times in the Quran.
| 2:78:2 | ummiyyūna | أُمِّيُّونَ |
| 3:20:13 | wal-umiyīna | وَٱلْأُمِّيِّـۧنَ |
| 3:75:29 | l-umiyīna | ٱلْأُمِّيِّـۧنَ |
| 7:157:5 | l-umiya | ٱلْأُمِّىَّ |
| 7:158:24 | l-umiyi | ٱلْأُمِّىِّ |
| 62:2:5 | l-umiyīna | ٱلْأُمِّيِّـۧنَ |
It comes from the root “alif-mim-mim” ( ا م م ) and classically has the following derivative meanings:
mother; source; principle; origin; prototype; one who has no revealed scripture of their own; gentileBelow is a screenshot from Lane’s Lexicon for the word ( أُمِّىٌّ ), showing that it means gentile.
Following the passing of the Prophet, subsequent generations have developed the fabrication suggesting this word signifies not just someone who has not received scripture, a gentile, but also one who cannot read or write. We can debunk this interpretation by turning to the Quran.
One of the primary functions of the Quran is to settle disputes.
[16:64] We have revealed this scripture to you, to point out for them what they dispute, and to provide guidance and mercy for people who believe.
وَمَآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخْتَلَفُوا۟ فِيهِ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
The Quran tells us that it has examples for everything.
[18:54] We have cited in this Quran every kind of example, but the human being is the most argumentative creature.
وَلَقَدْ صَرَّفْنَا فِى هَـٰذَا ٱلْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٍ وَكَانَ ٱلْإِنسَـٰنُ أَكْثَرَ شَىْءٍ جَدَلًا
[39:27] We have cited for the people every kind of example in this Quran, that they may take heed.
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ
That it is the best tafsir.
[25:33] Whatever argument they come up with, we provide you with the truth, and the best tafsir.
وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَـٰكَ بِٱلْحَقِّ وَأَحْسَنَ تَفْسِيرًا
So, by analyzing the six instances where this word appears, we can apply each of the two meanings, gentile or illiterate, and see which definition can be consistently applied as the Quran has no contradictions.
[4:82] Why do they not study the Quran carefully? If it were from other than GOD, they would have found in it numerous contradictions.
أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَـٰفًا كَثِيرًا
As we progress in these six occurrences, we will start with the occurrences that are more open for interpretation before we get to the instances that become more definitive until we get to the final example that gives us the exact definition of the word ummy without any ambiguity.
#1 & #2: 7:157-158
The first two occurrences of the word ummy occur in 7:157-158. These verses describe God’s covenant with the Children of Israel that they need to fulfill to receive God’s Mercy.
[7:156] “And decree for us righteousness in this world, and in the Hereafter. We have repented to You. He said, “My retribution befalls whomever I will. But My mercy encompasses all things. However, I will specify it for those who (1) lead a righteous life, (2) give the obligatory charity (Zakat), (3) believe in our revelations, and
وَٱكْتُبْ لَنَا فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْـَٔاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَـٰتِنَا يُؤْمِنُونَ
The fourth requirement is that the Children of Israel must follow the ummy prophet ( لنَّبِيَّ الْأُمِّيَّ ).
[7:157] (4) follow the messenger, the ummy prophet (Muhammad), whom they find written in their Torah and Gospel. He exhorts them to be righteous, enjoins them from evil, allows for them all good food, and prohibits that which is bad, and unloads the burdens and the shackles imposed upon them. Those who believe in him, respect him, support him, and follow the light that came with him are the successful ones.
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ
[7:158] Say, “O people, I am GOD’s messenger to all of you. To Him belongs the sovereignty of the heavens and the earth. There is no god except He. He controls life and death.” Therefore, you shall believe in GOD and His messenger, the ummy prophet, who believes in GOD and His words. Follow him, that you may be guided.
قُلْ يَاأَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ
النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ
If we apply the first definition of an “illiterate” prophet, while this definition does not conflict with the verse, it does not pack the same meaning as if we apply the meaning of “gentile.” This is because there is no prophecy of an illiterate prophet in Jewish scripture, but there is for a gentile prophet, which is to come as a fulfillment of God’s covenant with the Children of Israel.
For example, we read the following passage in Isaiah 42:
42 “Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the Gentiles.
2 He will not shout or cry out,
or raise his voice in the streets.
Note the Quran confirms that the prophet was not verbose in his speech.
[9:61] Some of them hurt the prophet by saying, “He is all ears!” Say, “It is better for you that he listens to you. He believes in GOD, and trusts the believers. He is a mercy for those among you who believe.” Those who hurt GOD’s messenger have incurred a painful retribution.
وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ
3 A bruised reed he will not break,
and a smoldering wick he will not snuff out.
In faithfulness he will bring forth justice;
4 he will not falter or be discouraged
till he establishes justice on earth.
In his teaching the islands will put their hope.”
Notice the connection in the above passage from Isaiah and the verse from th Quran, and how the one sent to the gentile nation will be a covenant for the people of the scripture and will remove the shackles imposed upon them and bring them out of darkness into the light.
5 This is what God the Lord says—
the Creator of the heavens, who stretches them out,
who spreads out the earth with all that springs from it,
who gives breath to its people,
and life to those who walk on it:
6 “I, the Lord, have called you in righteousness;
I will take hold of your hand.
I will keep you and will make you
to be a covenant for the people
and a light for the Gentiles,
7 to open eyes that are blind,
to free captives from prison
and to release from the dungeon those who sit in darkness.
[7:157] (4) follow the messenger, the gentile (ummy) prophet (Muhammad), whom they find written in their Torah and Gospel. He exhorts them to be righteous, enjoins them from evil, allows for them all good food, and prohibits that which is bad, and unloads the burdens and the shackles imposed upon them. Those who believe in him, respect him, support him, and follow the light that came with him are the successful ones.
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ
It is worth mentioning that Isaiah 42 also references the settlements of Kedar and the people of Sela, which are both Arab tribes of the descent of Ishmael and the Nabatians, respectively.
10 Sing to the Lord a new song,
his praise from the ends of the earth,
you who go down to the sea, and all that is in it,
you islands, and all who live in them.
11 Let the wilderness and its towns raise their voices;
let the settlements where Kedar lives rejoice.
Let the people of Sela sing for joy;
let them shout from the mountaintops.
Kedar refers to a nomadic tribe in the Arabian Peninsula, which is mentioned several times in the Bible. They were descendants of Ishmael, as indicated in Genesis 25:13, where Kedar is listed as the second son of Ishmael, Abraham’s son by Hagar, Sarah’s Egyptian servant. It states “the settlements where Kedar lives,” corresponding with the Hijaz where the prophet resided. Additionally, Muhammad is a descendant of Kedar.
Sela is a term in the Bible that refers to a geographical location, specifically a rock or mountainous area. The name “Sela” translates to “rock” in Hebrew, referring to the city of Petra, in modern-day Jordan. Petra is renowned for its rock-cut architecture and water conduit system, and it served as the capital of the Nabatean Kingdom from around the 6th century BCE until Roman annexation in 106 CE.
It is worth mentioning that Isaiah 42 is also quoted in chapter 12 of the Gospel of Matthew, which confirms that the Gentile Prophet is mentioned in both the Torah and Gospel, just like the Quran claims.
We see another passage from Isaiah 49 that echoes this same message of one who is sent to the people (um) as a fulfillment of God’s covenant to the Children of Israel who will be a light for the Gentiles.
5 And now the Lord says—
he who formed me in the womb to be his servant
to bring Jacob back to him
and gather Israel to himself,
for I am honored in the eyes of the Lord
and my God has been my strength—
6 he says:
“It is too small a thing for you to be my servant
to restore the tribes of Jacob
and bring back those of Israel I have kept.
I will also make you a light for the Gentiles,
that my salvation may reach to the ends of the earth.”
7 This is what the Lord says—
the Redeemer and Holy One of Israel—
to him who was despised and abhorred by the nation,
to the servant of rulers:
“Kings will see you and stand up,
princes will see and bow down,
because of the Lord, who is faithful,
the Holy One of Israel, who has chosen you.”
8 This is what the Lord says:
“In the time of my favor I will answer you,
and in the day of salvation I will help you;
I will keep you and will make you
to be a covenant for the people,
to restore the land
and to reassign its desolate inheritances,
9 to say to the captives, ‘Come out,’
and to those in darkness, ‘Be free!’
The reason this was a test for them was because the Children of Israel have a predisposition against Gentiles, so the fact that God sent his final prophet and scripture to Gentiles would serve as a significant test for the Children of Israel.
So, from these first two occurrences, we can see that while either definition could theoretically work when applied to the verses, the usage of “gentile” has a much more applicable understanding when considering that the context is a covenant God made with the Children of Israel. This is because the previous scripture prophecizes a prophet being sent to the Gentiles as part of God’s covenant with the Children of Isreal, but there is no mention of an illiterate prophet to come.
#3: 62:2
The next verse we will analyze is the following:
[62:2] He is the One who sent to the ummyeen a messenger from among them, to recite to them His revelations, purify them, and teach them the scripture and wisdom. Before this, they had gone far astray.
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ
Let’s apply each of the two meanings to see which one is more accurate. If we translate the word “l-umiyīna” ( الْأُمِّيِّينَ ) as illiterates, then this would imply that all the Arabs were illiterate as this was the immediate group of people that the prophet was sent to. Yet we know that the Arabs were not all illiterate. Claiming that they were would be historically inaccurate and would contradict the Quran.
For example, the Quran would not command the Arabs at the time of the prophet to perform a task they would be unable to complete. If we are to believe that the original recipients of the Quran were illiterate people who could not read or write, then it would not make sense that several verses in the Quran exhort believers to write. This is specifically in financial transactions, where it states to write them down and not tire of writing the details, no matter how small.
[2:282] O you who believe, when you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall refuse to perform this service, according to GOD’s teachings. He shall write, while the debtor dictates the terms. He shall observe GOD his Lord and never cheat. If the debtor is mentally incapable, or helpless, or cannot dictate, his guardian shall dictate equitably. Two men shall serve as witnesses; if not two men, then a man and two women whose testimony is acceptable to all. Thus, if one woman becomes biased, the other will remind her. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the sight of GOD, assures better witnessing, and eliminates any doubts you may have. Business transactions that you execute on the spot, need not be recorded, but have them witnessed. No scribe or witness shall be harmed on account of his services. If you harm them, it would be wickedness on your part. You shall observe GOD, and GOD will teach you. GOD is Omniscient.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَـٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ إِلَّآ أَن تَكُونَ تِجَـٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ وَٱتَّقُوا۟ ٱللَّهَ وَيُعَلِّمُكُمُ ٱللَّهُ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
| walā | وَلَا | And not |
| tasamū | تَسْـَٔمُوٓا۟ | you [all] tire |
| an | أَن | that |
| taktubūhu | تَكْتُبُوهُ | you [all] write it |
| ṣaghīran | صَغِيرًا | small |
| aw | أَوْ | or |
| kabīran | كَبِيرًا | large |
#4 3:75
The next occurrence of the word ummy we will take a look at is the following regarding the rules some followers of the previous scripture had when dealing with
[3:75] Some followers of the scripture can be trusted with a whole lot, and they will give it back to you. Others among them cannot be trusted with a single dinar; they will not repay you unless you keep after them. That is because they say, “We do not have to be honest when dealing with the ummyeen!” Thus, they attribute lies to GOD, knowingly.
وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
Since this is based on the rules of the followers of the previous scripture, we can investigate if there is any precedence of them claiming they do not need to deal fairly when dealing with the illiterates or the Gentiles. As expected, if we look at Jewish jurisprudence, we see no rules stating that the Jews were allowed to deal unfairly with illiterate people. Yet, we do see guidelines that Jews have different laws for how they are allowed to deal with Gentiles compared to people of the book. So, for instance, while they were not allowed to charge usury to other people of the book, they were allowed to charge usury to the Gentiles. Again, this shows that the word ummy, used in the Quran, should be understood as gentile and not illiterate.
#5: 2:78
The next occurrence we will analyze can be found in 2:78.
[2:78] Among them are ummyun who do not know the scripture, except through hearsay, then assume that they know it.
وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ
| 1 | wamin’hum | وَمِنْهُمْ | And among them (are) |
| 2 | ummiyyūna | أُمِّيُّونَ | gentiles |
| 3 | lā | لَا | (who do) not |
| 4 | yaʿlamūna | يَعْلَمُونَ | [they] know |
| 5 | l-kitāba | ٱلْكِتَـٰبَ | the scripture |
| 6 | illā | إِلَّآ | except |
| 7 | amāniyya | أَمَانِىَّ | wishful thinking / hearsay |
| 8 | wa-in | وَإِنْ | and not |
| 9 | hum | هُمْ | they (know anything) |
| 10 | illā | إِلَّا | except |
| 11 | yaẓunnūna | يَظُنُّونَ | [they] guess / conjecture [with firm conviction]. |
Some claim that this verse infers that the prophet did not know any book because of the word “l-kitāba” ( ٱلْكِتَـٰبَ ), but this is not regarding any book, but specifically in the context of scripture as it uses the definitive article “the” to reference “the scripture.”
Additionally, in the next verse, we see that the “ummy” mentioned in 2:78 are those who read and write the scripture with their hands.
[2:79] Therefore, woe to those who distort the scripture with their own hands, then say, “This is what GOD has revealed,” seeking a cheap material gain. Woe to them for what their hands wrote, and woe to them for their illicit gains.
فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ
| 1 | fawaylun | فَوَيْلٌ | So woe |
| 2 | lilladhīna | لِّلَّذِينَ | to those who |
| 3 | yaktubūna | يَكْتُبُونَ | [they] write |
| 4 | l-kitāba | ٱلْكِتَـٰبَ | the book / scripture |
| 5 | bi-aydīhim | بِأَيْدِيهِمْ | with their (own) hands |
| 6 | thumma | ثُمَّ | then, |
| 7 | yaqūlūna | يَقُولُونَ | they say, |
| 8 | hādhā | هَـٰذَا | “This |
| 9 | min | مِنْ | from |
| 10 | ʿindi | عِندِ | [at] |
| 11 | l-lahi | ٱللَّهِ | God,” |
| 12 | liyashtarū | لِيَشْتَرُوا۟ | that they may acquire |
| 13 | bihi | بِهِۦ | with it |
| 14 | thamanan | ثَمَنًا | (for) a price |
| 15 | qalīlan | قَلِيلًا | little (cheap). |
| 16 | fawaylun | فَوَيْلٌ | So woe |
| 17 | lahum | لَّهُم | to them |
| 18 | mimmā | مِّمَّا | for what |
| 19 | katabat | كَتَبَتْ | [it] wrote |
| 20 | aydīhim | أَيْدِيهِمْ | their hands |
| 21 | wawaylun | وَوَيْلٌ | and woe |
| 22 | lahum | لَّهُم | to them |
| 23 | mimmā | مِّمَّا | for what |
| 24 | yaksibūna | يَكْسِبُونَ | they earn / acquire. |
This definitively shows that the word ummy cannot be one who is illiterate as this would be a contradiction. However, if we apply the understanding of gentile, then the meaning and interpretation of the verses become perfectly clear and consistent.
#6: 3:20
One of the methods the Quran utilizes to clarify the meaning of words is by means of providing contrasting examples such that one can understand the meaning of something by understanding its opposite.
[39:23] GOD has revealed herein the best Hadith; a book that is consistent and points out contrasting pairs. The skins of those who reverence their Lord cringe therefrom, then their skins and their hearts soften up for GOD’s message. Such is GOD’s guidance; He bestows it upon whomever He wills. As for those sent astray by GOD, nothing can guide them.
ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَـٰبًا مُّتَشَـٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
| 1 | al-lahu | ٱللَّهُ | God |
| 2 | nazzala | نَزَّلَ | He revealed |
| 3 | aḥsana | أَحْسَنَ | (the) best |
| 4 | l-ḥadīthi | ٱلْحَدِيثِ | [the] Hadith, |
| 5 | kitāban | كِتَـٰبًا | a book (of) |
| 6 | mutashābihan | مُّتَشَـٰبِهًا | similar / comparative / figurative / consistent |
| 7 | mathāniya | مَّثَانِىَ | contrasts / pairs. |
This is precisely what we find in the last verse that uses the word ummy, where it provides its exact definition by providing the definition of its opposite.
[3:20] If they argue with you, then say, “I have simply submitted myself to GOD; I and those who follow me.” You shall proclaim to those who received the scripture, as well as the ummyeen, “Would you submit?” If they submit, then they have been guided, but if they turn away, your sole mission is to deliver this message. GOD is Seer of all people.
فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
| 9 | waqul | وَقُل | And say |
| 10 | lilladhīna | لِّلَّذِينَ | to those who |
| 11 | ūtū | أُوتُوا۟ | [they] were given |
| 12 | l-kitāba | ٱلْكِتَـٰبَ | the book / scripture, |
| 13 | wal-umiyīna | وَٱلْأُمِّيِّـۧنَ | and the gentiles, |
| 14 | a-aslamtum | ءَأَسْلَمْتُمْ | “Would you [all] submit?” |
Notice that this verse contrasts those who were given the scripture ( لِلَّذِينَ أُوتُوا الْكِتَابَ ) with those who were not (wal-umiyīna / وَالْأُمِّيِّينَ ). This is a typical mechanism in the Quran where God contrasts two subjects so that we can recognize each group by its opposite. So, in this case, the opposite of “those who were given scripture” would not be “the illiterates” but “the gentiles.”
Additionally, if we apply the meaning of “illiterate” to the use of (wal-umiyīna / وَالْأُمِّيِّينَ ) in the above verse, then this would imply that Submission is only for the people of the scripture and the illiterates. This, again, would be an inaccurate interpretation as the Quran is a message to the whole world. This is encompassed in the final verse of Sura 68, The Pen (Al-Qalam / الـقـلـم ), which starts with the idea of writing and ends with claiming that the Quran is a message to the whole world.:
[68:1] NuN, the pen, and what they (the people) write.
نون وَٱلْقَلَمِ وَمَا يَسْطُرُونَ
[68:52] It is in fact a message to the world.
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَـٰلَمِينَ
Conclusion
In conclusion, our exploration of the six occurrences of the word ummy in the Quran consistently supports the interpretation of ummy as ‘Gentile’ – a person who has not received previous scriptures – rather than the commonly misconceived notion of ‘illiterate.’ This analysis not only enhances our understanding of the Quranic text but also underscores the importance of relying on the Quran itself to provide answers rather than the conjecture of others.
[6:112] We have permitted the enemies of every prophet—human and jinn devils—to inspire in each other fancy words, in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications.
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا شَيَـٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ ٱلْقَوْلِ غُرُورًا وَلَوْ شَآءَ رَبُّكَ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ
[6:113] This is to let the minds of those who do not believe in the Hereafter listen to such fabrications, and accept them, and thus expose their real convictions.
وَلِتَصْغَىٰٓ إِلَيْهِ أَفْـِٔدَةُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا۟ مَا هُم مُّقْتَرِفُونَ
[6:114] Shall I seek other than GOD as an arbitrator, when He has revealed to you this book fully detailed? Those who received the scripture recognize that it has been revealed from your Lord, truthfully. You shall not harbor any doubt.
أَفَغَيْرَ ٱللَّهِ أَبْتَغِى حَكَمًا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيْكُمُ ٱلْكِتَـٰبَ مُفَصَّلًا وَٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَعْلَمُونَ أَنَّهُۥ مُنَزَّلٌ مِّن رَّبِّكَ بِٱلْحَقِّ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ
[6:115] The word of your Lord is complete, in truth and justice. Nothing shall abrogate His words. He is the Hearer, the Omniscient.
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا لَّا مُبَدِّلَ لِكَلِمَـٰتِهِۦ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
[6:116] If you obey the majority of people on earth, they will divert you from the path of GOD. They follow only conjecture; they only guess.
وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
For a complete refutation regarding the claim that the prophet was illiterate, check out the following article.
Quran Talk Blog 
(I’m Catholic) The prophet sent after Jesus being a Gentile fufills the entire prophetic message of the Bible. All throughout the OT God warns the Israelites that one day he will rip up their vineyard (covenant) and give it to people who are “not just circumcised in the body but in the heart”. Jesus as Messiah brings forth the “new and everylasting covenant” for all of the world. The Apostles went to preach to the Gentiles. Paul even says “the children of Sarah (Isaac) were freed by the law but the children of Hagar (Ishmael) were freed by the promise”. The revelations coming to a Gentile proves that Jesus was the Messiah and the old covenant with Israel is broken. Also supports Muhammad as the “seal of the prophets”, the completion of the prophesies.
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