Denise A. Spellberg’s Thomas Jefferson’s Qur’an: Islam and the Founders,
reviewed by Natasha Levy1
Through tracing Christian thought concerning Islam and the historical interactions of
these religions and their nations, Denise A. Spellberg, in her book Thomas Jefferson’s Qur’an:
Islam and the Founders, chronologically illustrates the development of the relationship between
Muslims and Americans, demonstrating that neither is mutually exclusive of the other. In
addition, Spellberg unwittingly illustrates the sad truth that human nature often will ignore logic
and reason to its own purposes, cumulating in the current tension in this area of American
politics. While she believes if the American public has a true understanding of our founding era,
then perhaps this tension would be eased, the evidence she presents would seem to support
another conclusion. The Americans who were the great products of the Enlightenment, such as
Thomas Jefferson, were able to use reason and logic to see past religious passion. However, even
during the founding era, many of his contemporaries as well as the general public and religious
leaders were unable or unwilling to do so.
Spellberg, an associate professor of history and Middle Eastern studies at the University
of Texas at Austin, takes the reader on a journey from 15292 to 18413 through Protestant
European and Muslim Middle Eastern and African interactions to Protestant American
interactions with the latter as well. She cleverly saves the majority of her opinions for her
chapters titled, “Introduction: Imagining the Muslims as Citizens”4 and “Afterward: Why Can’t a
Muslim Be President?”5 These have the same weight as her numbered chapters, but are directed
toward present times. The American reaction to those of the Islamic faith is “predictable” due to
roots from European misconceptions. A dichotomy has formed in America between “preserving
the Protestant status quo” and “realizing the pluralism implied in the Revolutionary rhetoric of
inalienable and universal rights.”6
Jefferson was the champion of the latter stance, inspired by studying John Locke’s
writings and his own copy of the Muslims’ Holy Book. His position in the developing nation
demanded respect and consideration for his views.7 Although a long line of men preceded
Jefferson in his thoughts on political equality for those of all religions, all of which Spellberg
discusses, choosing to concentrate on a well-known and well-loved Founding Father was an
especially brilliant move. Because Jefferson was well known for his love of collecting books,
invoking the possession of a single book by such a man might seem a forced method of
discerning his philosophy concerning the intersection between politics and religion. Spellberg
avoids that issue and creates a valid case by inserting the historical development of political
religious freedom through other men along with Jefferson and also by including his other
writings and actions.
The information disseminated by this book is especially timely and significant. Perhaps
the conservatives and religious groups who propagate the claim that President Barack Obama is a
Muslim would be interested to know the revered Thomas Jefferson, author of the Declaration of
Independence, was also accused of following the religion of Islam in his 1800 presidency
campaign against John Adams.8 George Washington9 and James Madison10 both publicly agreed
with Jefferson’s views on political religious freedom, yet the attack on Jefferson occurred during
a presidential campaign when the power struggle is always fiercest. Yet, the subject is also a
traditional issue because it has been in the American mind since pre-colonial days. The longevity
of the problematic relationship between Americans and Muslims is confirmation of its relevancy.
Spellberg invokes minutiae and ample examples of instances as well as allowing the men
to speak for themselves. She describes the events and the influences of each era of history
admirably and thoroughly. Oftentimes, she refers to the Qur’an to by direct quotations of verses
which are then adeptly described in their era’s context. As powerful as these examples are, she
overlooks the power of applying the same treatment to the Bible. Those fighting to prohibit
Muslims, along with Jews and Catholics, from being granted full political freedom must have
referenced Biblical verses as their support. Unfortunately she does not mention any such verses.
Due to religion’s power and the divisions that it can cause, Jefferson believed there are
“dangers of literal adherence to revealed truth.”11 Instead Jefferson attempted to use reason and
logic. Although he made copious marks in his copy of the New Testament,12 he simply initialed
his copy of the Qur’an.13 Therefore, Jefferson had only a marginal superior understanding of
Islam than his contemporaries. Instead of weakening the entire book’s premise, this evidence
actually strengthens that premise.
Actually the purpose of this book is much different from what the title suggests. Jefferson
did have a fascination with Islam. He purchased a Qur’an and studied the Muslim religion,
although Jefferson did not have sympathy for Muslims or agree with their beliefs. He denoted
Islam as a violent, oppressive religion on several occasions. However, he did not excuse
oppressing its followers for the perceived shortcomings of their religion, and that idea is what
readers should take away from this work.
Opponents of Muslims in America have not followed in his footsteps. Instead, as
Sherlock Holmes would say, “Insensibly one begins to twist facts to suit theories instead of
theories to suit facts,”14 which is precisely the state of affairs in American politics. The events of
September 11, 2001, gave the festering prejudices a chance to break open while opening new
wounds. While the accurate information presented in this book would aid in soothing and healing
those wounds, the reader must block out the misinformation he/she has already been exposed to
and fully appreciate the message of this book and the history it presents. Sadly, many who pick
up this book will be those who already agree, while others who would agree will never have the
chance to read it. Perhaps most disappointing, some who read this book will toss it aside
afterwards, choosing to believe their comforting lies instead.
1
Scholar, Skadden, Arps Honors Program at The City College of New York and the Colin Powell School for Civic
and Global Leadership. I am deeply grateful to Professor Richard B. Bernstein for his support, and this article would
not have been published without him.
2
Spellberg, Denise A. Thomas Jefferson's Qur'an: Islam and the Founders (Knopf Doubleday Publishing Group,
2013), 13.
3
Ibid., 240.
4
Ibid., 1.
5
Ibid., 270.
6
Ibid., 4.
7
Ibid., 6.
8
Ibid., 212.
9
Ibid., 210.
10
Ibid., 209.
11
Ibid., 231.
12
Ibid., 91.
13
Ibid., 124.
14
Doyle, Sir Arthur Conan. The Complete Sherlock Holmes and the Complete Tales of Terror and Mystery.
Complete Works Collection, 2011.