Thomas Jefferson's Views on Islam: Beyond the Myth

For decades, Thomas Jefferson's stance on Islam has been a subject of speculation and debate, mainly fueled by his association with John Adams who was openly hostile towards the Islamic faith. While it is true that both Adams and Jefferson engaged in diplomatic efforts involving the Quran, there is a much deeper nuance to Jefferson's views that has often been overlooked.

The Context: The Treaty of Tripoli and Its Significance

Jefferson and Adams, along with the rest of the early American leaders, were well aware of the intricacies of international relations, especially in light of the Barbary States. The Treaty of Tripoli, signed in 1797 under Adams, has a clause that is often cited in discussions about Thomas Jefferson's views on Islam. Article 11 of the treaty states:

“Art. 11. As the Government of the United States of America is not in any sense founded on the Christian religion as it has in itself no character of enmity against the laws, religion, or tranquility of Mussulmen, and as the said States never entered into any war or act of hostility against any Mahometan nation, it is declared by the parties that no pretext arising from religious opinions shall ever produce an interruption of the harmony existing between the two countries.”

This clause is a clear indication of the United States' neutral stance towards religious practices and the relationship with the Muslim world. Jefferson, while not explicitly voicing his thoughts on the Quran or Islam, was a signatory to this treaty, thereby endorsing the principles it represented.

Jefferson's Early Stand Against Tribute to the Barbary States

Thomas Jefferson was well-known for his critical stance towards the practice of paying tribute to the Barbary States. In 1795, he wrote a memorandum to George Washington expressing his disapproval:

“The reflections suggested by these sentiments are such as to forbid their application to one branch or jointly to both of them. The tribute which we pay to the king of Tripoli is utterly repugnant to the principles of right and has a tendency to corrupt our morals, by inviting inculpable nations to imitate our example. It is also expensive and productive of insults, as well as of legitimate defence.”

Jefferson's early opposition to these tributes set the stage for his later actions as president. In 1801, he declared war on the Barbary States, a decision that was not driven by religious animosity but by a desire to protect American citizens and interests. The Treaty of Peace and Friendship, signed in 1805, included the following article:

“Article 2. The Bashaw of Tripoli shall deliver up to the American squadron now off Tripoli all the Americans in his possession, and all the subjects of the Bashaw of Tripoli now in the power of the United States of America shall be delivered up to him. And as the number of Americans in the possession of the Bashaw of Tripoli amounts to above three hundred persons, and the number of Tripolino subjects in the power of the Americans to above one hundred persons, the Bashaw of Tripoli shall receive from the United States of America the sum of sixty thousand dollars as a payment for the difference between the prisoners herein mentioned.”

This article highlights Jefferson's pragmatic approach, addressing the specific issue of hostages without asserting broader religious or cultural prejudices.

Jefferson's Role as a Diplomat and His Use of the Quran

During his time as a diplomat to France, Jefferson did obtain the Quran and made it available for translation. This was not for personal study, but rather as part of his diplomatic efforts to better understand the religion and culture of the Muslim world. His interest in the Quran was not a reflection of his personal beliefs but a strategic move to foster better relations between the United States and Muslim nations.

Conclusion: Jefferson's Neutral Stance on Islam

While it is true that some of Thomas Jefferson's contemporaries and later historians have construed his interactions with the Quran and his decision to engage in the Treaty of Tripoli as evidence of a negative view towards Islam, a closer examination of his actions and writings reveals a more nuanced and neutral stance. Jefferson's efforts to negotiate with Muslim powers and his support for the Treaty of Tripoli reflect a pragmatic approach to international relations, rather than religious or cultural prejudice.

His refusal to impose a Christian foundation on the United States and his actions during the Barbary Wars demonstrate a commitment to religious freedom and tolerance. While Jefferson's personal opinions on Islam remain speculative, his recorded actions provide a clear indication of a leader who sought to maintain harmonious relations with all nations, regardless of their religious affiliations.

Keywords: Thomas Jefferson, Islam, Quran, Treaty of Tripoli, Barbary Wars