American Founding Father Thomas Jefferson and Islam

Statements like "Islam hates us" from figures such as former President Trump, combined with claims from Evangelists that America's foundations are deeply rooted in orthodox Christian beliefs, have fueled a narrative about the religious inclination of the nation's Founding Fathers. Evangelists like Tim LaHaye have even asserted that leaders like John Adams and George Washington were devoutly Christian, holding onto every word of the Bible and wishing to govern the nation through its principles. However, such assertions can be misleading and oversimplified when examining the intricacies of the Founding Fathers' beliefs.

It's undeniable that Christianity played a significant role in shaping the early American identity. Both historically and presently, a majority of the American populace identifies as Christian. While it's true that many of the Founding Fathers were born into Christian households, their interpretation of Christian teachings was far from the conventional norms of their time.

A closer examination reveals that several Founding Fathers leaned towards a unique belief system commonly referred to as Deism or Unitarianism, a religious theology akin to Islamic monotheism and significantly divergent from traditional Christian tenets. For instance, Unitarians reject the idea of the Holy Trinity and the divinity of Jesus. They don't believe in the concept of original sin or that Jesus died for humanity's sins. Instead of considering the Bible as the verbatim word of God, they see it as a text subject to human interpretation, corruption, and editing. This approach to Christianity emphasizes the moral actions of individuals as essential to salvation rather than salvation solely through grace or atoning death of Christ.

Further aligning with Unitarianism or "Muhammadan Christianity," as it was termed in 17^th century England, figures like Benjamin Franklin, John Adams, Thomas Jefferson, and Thomas Paine subscribed to ideas that deviated from the core Christian beliefs of their contemporaries. These ideas closely mirrored the teachings of English and French Unitarians, who suggested that Jesus was merely a prophetic human Messiah and that God is singular, without any divisions or incarnations, making beliefs like the Holy Trinity blasphemous. Their emphasis on monotheism and the importance of moral deeds over inherent grace for salvation resonated more with Islamic teachings, leading to significant backlash from more orthodox Christian factions.

The influence of European Unitarianism and Deism on the Founding Fathers didn't go unnoticed. Their opponents, especially those of orthodox beliefs, labeled English Unitarians and Deists as "Muhammadan," “Moors” and “Turks”, the epithets intended to criticize their deviation from mainstream Christianity and leaning towards Islamic Unitarianism. In fact, such was the potency of this sentiment that, during specific periods like the elections of 1800, Thomas Jefferson was publicly labeled a Muslim by his Federalist adversaries, underscoring the tensions between these new, progressive beliefs and traditional Christian values.

America's Founding Fathers, while born into Christian families and undoubtedly influenced by Christian teachings, harbored beliefs that deviated from traditional Christian orthodoxy. Their embrace of Unitarianism, religious pluralism, freedom of conscience and expression with its significant departures from mainstream Christian doctrine, demonstrates the nuanced and diverse tapestry of religious thought that played a role in shaping the early American identity.

Muhammadan Christianity: The Unorthodox Path in the Making of European Identity

In the mosaic of religious and cultural evolution, an intriguing yet lesser-explored thread winds through 16th to 18th-century England and France. This thread weaves the tale of the 'Muhammadan Christians' - a term that captures the essence of individuals drawn to the synthesis of Islamic beliefs and Christian traditions. The historical tapestry of these centuries reveals an unexpected interplay of Islamic faith, Ottoman culture, and European politics.

The origins of Muhammadan Christianity can be traced back to the English and French individuals who embraced Islam during their sojourns in the powerful Muslim empires of the time, including the Ottomans, Mughals, and Safavids. This was a period when England and France had not yet attained their later colonial prowess. Their East India, Levant, and Far East companies employed a vast number of citizens. Immersed in the rich tapestries of Islamic cities like Istanbul, Aleppo, and Bombay, many of these merchants, soldiers, and sailors converted to Islam. They married locally and, upon returning, brought their Muslim families to European shores.

Back home, their identity was a medley. Dressed in Islamic attire, frequenting Turkish coffee shops, and avoiding church practices and tithes, they visibly distanced themselves from traditional Christianity. Their presence wasn't just symbolic; they subtly redefined the cultural landscape. England, for example, saw a rise in “leisured classes” who took to the exotic charm of wearing ‘Turkish habits’. Imports from the Islamic world, like coffee, sugar, cotton, silk and textiles, influenced daily life, tastes, and aesthetics.

Despite their profound experiences, these returnees, along with local English and French who resonated with their views, faced considerable backlash. The State and Church, perceiving their beliefs as heretical, labeled them "Muhammadan Christians", Turks and renegades. By the late 17th century, to avoid persecution, the name evolved to "Unitarians." Still, detractors derogatively branded them as “crypto Muslims” or “Turks.” The punitive measures were severe, ranging from stripping of citizenship to brutal persecution.

The Unitarians were a clandestine lot. Their gatherings were discreet, their beliefs shared only within trusted circles. And yet, their influence seeped into intellectual thought. Renowned philosophers like John Locke and Isaac Newton, known today for their immense contributions to philosophy and science, were in fact clandestine Unitarians. Their writings, brimming with Unitarian beliefs, were so controversial that they some were posthumously published to avoid scandal.

Across the Atlantic, the influence of Unitarian or Muhammadan Christianity touched the budding American nation. Figures like Thomas Jefferson and John Adams, revered as the Founding Fathers, were deeply influenced by Unitarian thought. Jefferson, in particular, was vocal about his admiration for Unitarianism, foreseeing it as America's future. He critiqued traditional Christian doctrines, especially the concept of the Holy Trinity, as being incomprehensible and absurd. Jefferson firmly believed that the authentic teachings of Jesus were adulterated over time, especially by the Roman Church in the fourth century.

The sentiments of Jefferson and others echo the foundational beliefs of the English Unitarians. They perceived that the pure monotheism and moral teachings of Jesus had been distorted over centuries by the church’s hierarchy, resulting in a complex web of doctrines that veered away from the original teachings of Jesus.

In sum, the Muhammadan Christians or Unitarians present a compelling chapter in the annals of religious history. Their journey, marked by exploration, cultural amalgamation, and resistance against orthodoxy, offers a testament to the ever-evolving nature of religious belief and its profound influence on society. Far from being just a footnote, they highlight the rich cross-cultural interactions that have shaped and continue to shape our shared global heritage.

Jefferson's Enlightenment: The Complex Interplay of Faith, Reason, and Politics

Thomas Jefferson, one of America's founding fathers, is often celebrated for his political acumen and dedication to the principles of democracy. Yet, his religious views, particularly his critiques of traditional Christian dogmas and appreciation for alternative beliefs, provide a nuanced understanding of the man and the intellectual milieu of his time.

A hallmark of Enlightenment thinking was the emphasis on reason over tradition, a principle Jefferson firmly endorsed. He challenged many central tenets of Christianity, such as the notions of original sin, the inerrancy of the Bible, church authority, predestination, and the doctrine of atonement through crucifixion. For him, the laws of nature, rather than biblical injunctions, were the true divine mandates. This perspective extended to his critique of the God depicted in the Bible. Jefferson found the biblical portrayal of God, particularly in the Old Testament, as a deity who showed favoritism towards the Hebrews and exhibited attributes of cruelty and inconsistency, to be deeply problematic.

While Jefferson acknowledged the cultural and historical significance of the Bible, he criticized its suppression of scientific inquiry. He lamented the Church's treatment of Galileo, who was persecuted for his heliocentric model of the universe, contrasting it against the Church's now-outdated belief in a flat earth. Jefferson envisaged a future where reason and empirical evidence would triumph over unverified faith-based claims. In his eyes, reason was the panacea for ignorance, and once it was allowed to flourish, many of the religious misconceptions would dissipate.

Such convictions led Jefferson to undertake a daring project: curating his own version of the New Testament. Sifting through the canonical gospels, he selected verses that he believed encapsulated the authentic teachings of Jesus, while discarding those he deemed as distortions or fabrications by later followers. He likened this process to extracting “diamonds from a dunghill,” distilling the pure essence of Jesus' teachings from the layers of misinterpretation and dogma that had accumulated over time. Notably, he singled out Paul, the apostle, as the primary corrupter of Jesus' original message.

However, Jefferson's bold religious views and his alternative Bible weren't broadcast widely. Fearing backlash from the clerical establishment, he shared his beliefs and his version of the Bible only with a close circle of confidants. He aptly remarked that he did not wish to attract a "swarm of insects" (clerical mob) whose incessant buzzing would disrupt his peace.

Another fascinating aspect of Jefferson's religious landscape was his engagement with Islam. Not only did he own a copy of the Quran, he read it appreciatively. Jefferson's interactions with the Muslim world weren't limited to texts; he also forged personal connections with individuals from the Muslim East. During his time in France, he engaged in discourse with Ishak Bey, a prominent Ottoman emissary, exploring topics spanning Islam, Christianity, and politics. Additionally, Jefferson was acquainted with several French converts to Islam, further expanding his perspective on religious diversity.

Jefferson's inclusive views on religion were not mere personal beliefs; they influenced national policies. An illuminating example is the Treaty of Tripoli in 1797. Contrary to popular perceptions of America as a "Christian nation," Article 11 of the treaty explicitly stated that the U.S. government was not founded on the Christian religion and harbored no animosity towards Muslims or their beliefs. Such a progressive stance, especially for its time, was ratified by the U.S. Senate, underscoring the country's commitment to religious neutrality.

In conclusion, Thomas Jefferson's religious beliefs and interactions offer a rich tapestry of Enlightenment thought and its intersection with faith. His critiques of Christianity, advocacy for reason, engagement with Islam, and endeavors to distill the authentic teachings of Jesus challenge conventional narratives. They spotlight a period of profound intellectual exploration and the foundational principles that, to this day, shape America's commitment to religious freedom and diversity.

The Intersection of Founding Fathers and Islamic Theology: A Reevaluation of America's Roots

The foundations of America's democratic republic are well-documented, but what is less explored is the intricate tapestry of beliefs held by its Founding Fathers, particularly their engagement with Islamic theology. Contrary to conventional narratives, figures like Thomas Jefferson showed an evident appreciation for Islamic principles, an understanding that questions the commonly held belief that America was solely built on orthodox Christian values.

In the late 18th century, the 'Treaty of Tripoli' came under scrutiny by William Cobbett, a Federalist editor. He expressed discomfort over Article 11, which highlighted that the U.S. government was not founded on the Christian religion, suggesting instead a more inclusive, secular foundation. Such sentiments, viewed through the lens of historian Denise Spellberg, were not unique but echoed a broader debate about the nation's religious identity.

Thomas Jefferson, a pillar of American democracy, diverged significantly from traditional Christian doctrines. Preferring reason over revelation, he considered nature's laws as divine rather than biblical edicts. He critiqued the Bible for its portrayal of a God that favored one group of people over another and criticized its antiquated rituals. Jefferson went further, curating his version of the New Testament, separating what he believed to be the genuine teachings of Jesus from later additions and corruptions.

Jefferson's intellectual engagements extended beyond Christianity. He owned and studied a copy of the Qur'an, showcasing a profound respect for Islamic theology. His interactions with Muslim leaders, as Spellberg noted, consistently emphasized shared beliefs in a singular, supreme being. Jefferson's emphasis on the oneness of God in his correspondence to Muslim rulers potentially highlighted his alignment with monotheistic principles found in Islam. This alignment is further evident in his usage of phrases that echo Muslim sentiments, such as "God, the very Great," which mirrors the Arabic 'Allahu Akbar'.

One could argue that Jefferson's alignment was merely diplomatic posturing. However, his private writings, combined with his public actions, suggest a genuine appreciation for, and convergence with, the core tenets of Islamic monotheism. This perspective puts him in the company of other intellectual giants like John Locke and George Sale, both of whom faced accusations of being too aligned with Islamic principles.

Jefferson wasn't the sole Founding Father to display such inclinations. George Washington, in correspondence with the King of Morocco, also highlighted shared Unitarian beliefs, emphasizing the mutual worship of a single deity. Such gestures by both Jefferson and Washington underscore the idea that these pivotal figures did not view Islam as antithetical to the nascent American republic but rather as part of its diverse tapestry of beliefs.

This reinterpretation challenges the narrative advanced by certain political factions that America is a strictly Christian nation. Instead, it paints a portrait of a nation built on principles of democracy, reason, and inclusivity, welcoming contributions from various religious traditions. The fact that key Founding Fathers like Jefferson were labeled as 'Muslims' by their contemporaries speaks to the profound influence Islamic thought had during the formative years of the republic.

In conclusion, the religious and philosophical foundations of America are far more intricate than commonly believed. The nation's foundational ethos, championed by figures like Jefferson and Washington, aligns more closely with Enlightenment principles of reason and a broader acceptance of diverse theological beliefs, including those of Islam. As America navigates the challenges of the 21st century, it is crucial to remember its true origins and resist narratives that aim to pigeonhole it into a monolithic religious identity. The strength of the American republic lies in its diverse roots and its enduring commitment to the principles of liberty, equality, and fraternity for all its citizens, irrespective of their religious affiliations.