Why Thomas Jefferson owned a Qur’an

Islam in America dates to the founding fathers, says Smithsonian’s religion curator Peter Manseau

Two hundred and three years ago, President James Madison approved the act of Congress purchasing Thomas Jefferson’s private library. Intended to restock the Library of Congress after its previous holdings were destroyed by British arson during the War of 1812, the transfer of books from Monticello to Washington also highlights a forgotten aspect of religious diversity in early America.

Among the 6,487 books that soon traveled north, Jefferson’s 1734 edition of the Qur’an is perhaps the most surprising.

Historians have attributed the third president’s ownership of the Muslim holy book to his curiosity about a variety of religious perspectives. It’s appropriate to view it that way. Jefferson bought this book while he was a young man studying law, and he may have read it in part to better understand Islam’s influence on some of the world’s legal systems.

But that obscures a crucial fact: To many living in Jefferson’s young nation, this book meant much more. Some scholars estimate 20 percent of the enslaved men and women brought to the Americas were Muslims. While today these American followers of the Prophet Muhammad have been largely forgotten, the presence of Islam in the United States was not unknown among the nation’s citizens in the 18th and 19th centuries. Often practiced in secret, reluctantly abandoned, or blended with other traditions, these first attempts ultimately did not survive slavery. But the mere existence of Islam in the early republic is evidence that religious diversity in this country has a deeper and more complex history than many now know.

Not long before Jefferson’s Qur’an rolled north with the rest of his library in 1815, another American attempted to write his own Islamic sacred text, albeit in a form that could not be so easily transported or understood. He wrote his in Arabic on a jail cell wall. Slave traders captured Omar ibn Said in what is now Senegal and brought him to Charleston, South Carolina, in 1807. He was sold to a man that Said would describe as cruel and a kafir, or infidel. A devout Muslim when he arrived in the United States, Said strived during his enslavement first to maintain his faith, and then to transform it. His story has earned a place in history—as well as in the “Religion in Early America” exhibition, currently on view at the National Museum of American History, and on the Smithsonian Institution’s latest Sidedoor podcast.

Following an attempt to escape from slavery in 1810, Omar ibn Said was arrested in Fayetteville, North Carolina.

While locked in his jail cell, Said became a figure of curiosity, first for his quiet and some said mysterious demeanor, then for the strange way in which he prayed, and finally for the graffiti he began to inscribe on the walls of his cell—Arabic script, most likely verses from the Quran. “The walls of his cell,” it was later reported, “were covered in strange characters, traced in charcoal or chalk, which no scholar in Fayetteville could decipher.”

He also peppered his text with prophetic declarations of divine wrath directed at the country

Thomas Jefferson’s two-volume personal copy of George Sale’s 1734 translation of the Qur’an is now in the collections of the Library of Congress. that deprived him of his freedom.

“O people of America, O people of North Carolina,” he wrote. “Do you have a good generation that fears Allah? Are you confident that He who is in heaven will not cause the earth to cave in beneath you, so that it will shake to pieces and overwhelm you?”

Every so often in the 18th and 19th century press, other enslaved Muslims became celebrities of a sort—most often because they were discovered to have levels of erudition well beyond those who claimed to own them.

Even counting their population conservatively, the number of enslaved men and women with a connection to Islam when they arrived in colonial America and the young United States was likely in the tens of thousands. Proof that some of them struggled to preserve remnants of their traditions can be seen in the words of those most intent in seeing them fail in this endeavor.

Missionaries like Jones considered such blendings of sacred texts evidence that enslaved Muslims like Said did not have much fidelity to their own religious traditions. But in fact, it proves the opposite. They understood that faith was important enough that they should look for it everywhere. Even in a nation where only nonMuslims like Thomas Jefferson were able to own a Qur’an. If there were any Muslims at Monticello when his library began its journey to Washington, in theory Jefferson would not have objected to their faith. As he wrote in surviving fragments of his autobiography, he intended his “Virginia Statute of Religious Freedom” to protect “the Jew and the Gentile, the Christian and Mahometan, the Hindoo, and infidel of every denomination.”

Yet such religious differences for Jefferson were largely hypothetical. For all this theoretical support for religious freedom, he never mentioned the fact that actual followers of Islam already lived in the nation he helped to create. Nor did he ever express curiosity if any of the more than 600 enslaved people he owned during his lifetime could have understood his Qur’an better than he did. (smithsonianmag.com)

This is an abridged version. Read more: https:// www.smithsonianmag.com/smithsonianinstitution/why-thomas-jefferson-owned-qur-1180967997/#wYu4D3Ia3062tzhq.99