In this original and illuminating book, Denise A. Spellberg reveals a little-known but crucial dimension of the story of American religious freedom—a drama in which Islam played a surprising role. In 1765, eleven years before composing the Declaration of Independence, Thomas Jefferson bought a Qur’an. This marked only the beginning of his lifelong interest in Islam, and he would go on to acquire numerous books on Middle Eastern languages, history, and travel, taking extensive notes on Islam as it relates to English common law. Jefferson sought to understand Islam notwithstanding his personal disdain for the faith, a sentiment prevalent among his Protestant contemporaries in England and America. But unlike most of them, by 1776 Jefferson could imagine Muslims as future citizens of his new country. Based on groundbreaking research, Spellberg compellingly recounts how a handful of the Founders, Jefferson foremost among them, drew upon Enlightenment ideas about the toleration of Muslims (then deemed the ultimate outsiders in Western society) to fashion out of what had been a purely speculative debate a practical foundation for governance in America. In this way, Muslims, who were not even known to exist in the colonies, became the imaginary outer limit for an unprecedented, uniquely American religious pluralism that would also encompass the actual despised minorities of Jews and Catholics. The rancorous public dispute concerning the inclusion of Muslims, for which principle Jefferson’s political foes would vilify him to the end of his life, thus became decisive in the Founders’ ultimate judgment not to establish a Protestant nation, as they might well have done. As popular suspicions about Islam persist and the numbers of American Muslim citizenry grow into the millions, Spellberg’s revelatory understanding of this radical notion of the Founders is more urgent than ever. Thomas Jefferson’s Qur’an is a timely look at the ideals that existed at our country’s creation, and their fundamental implications for our present and future.

The Jefferson Bible, or The Life and Morals of Jesus of Nazareth as it is formally titled, was a book constructed by Thomas Jefferson in the latter years of his life by cutting and pasting numerous sections from various Bibles as extractions of the doctrine of Jesus. Jefferson's composition excluded sections of the New Testament containing supernatural aspects as well as perceived misinterpretations he believed had been added by the Four Evangelists. In 1895, the Smithsonian Institution under the leadership of librarian Cyrus Adler purchased the original Jefferson Bible from Jefferson's great-granddaughter Carolina Randolph for $400. A conservation effort commencing in 2009, in partnership with the museum's Political History department, allowed for a public unveiling in an exhibit open from November 11, 2011, through May 28, 2012, at the National Museum of American History.

In this original and illuminating book, Denise A. Spellberg reveals a little-known but crucial dimension of the story of American religious freedom—a drama in which Islam played a surprising role. In 1765, eleven years before composing the Declaration of Independence, Thomas Jefferson bought a Qur’an. This marked only the beginning of his lifelong interest in Islam, and he would go on to acquire numerous books on Middle Eastern languages, history, and travel, taking extensive notes on Islam as it relates to English common law. Jefferson sought to understand Islam notwithstanding his personal disdain for the faith, a sentiment prevalent among his Protestant contemporaries in England and America. But unlike most of them, by 1776 Jefferson could imagine Muslims as future citizens of his new country. Based on groundbreaking research, Spellberg compellingly recounts how a handful of the Founders, Jefferson foremost among them, drew upon Enlightenment ideas about the toleration of Muslims (then deemed the ultimate outsiders in Western society) to fashion out of what had been a purely speculative debate a practical foundation for governance in America. In this way, Muslims, who were not even known to exist in the colonies, became the imaginary outer limit for an unprecedented, uniquely American religious pluralism that would also encompass the actual despised minorities of Jews and Catholics. The rancorous public dispute concerning the inclusion of Muslims, for which principle Jefferson’s political foes would vilify him to the end of his life, thus became decisive in the Founders’ ultimate judgment not to establish a Protestant nation, as they might well have done. As popular suspicions about Islam persist and the numbers of American Muslim citizenry grow into the millions, Spellberg’s revelatory understanding of this radical notion of the Founders is more urgent than ever. Thomas Jefferson’s Qur’an is a timely look at the ideals that existed at our country’s creation, and their fundamental implications for our present and future.

The Prophet Muhammad s treaties with the Christians of his time, which John Andrew Morrow has rediscovered in obscure collections and often newly translated, uniformly state that Muslims are not to attack peaceful Christian communities, but defend them until the End of the World. Authored by the Prophet himself, they represent a third foundational pillar for Islam outside of Qur an and hadith. The Covenants Initiative within the book represents a movement by Muslims, both prominent and unknown, in support of Christians under attack. These treaties desperately need to be better known among Christians, Muslims, and the general public. For scholars, this book provides much difficult-to-obtain material: facsimiles of primary sources in Arabic and Persian; corrected versions in modern Arabic typescript; and alternate translations. They now have all they need to study the covenants in depth. "This narrative has the power to unite Muslim and Christian communities. A work of scholarship, its release is timely, and its content critical in fostering mutual respect and religious freedom."--IMAM FEISAL ABDUL RAUF, Chairman, Cordoba Initiative "In his indispensable contribution to the study of the Abrahamic faiths, John Andrew Morrow tells the story of how the Prophet Muhammad used his desert experiences of hospitality and protection to bring Muslims and Christians together."--JOSEPH HOBBS, University of Missouri "These letters from the Prophet Muhammad to Christian communities can serve to inspire both Muslims and Christians about our ability to live together as God's people, as friends, as neighbors, and as custodians of the same small planet."--OMID SAFI, University of North Carolina "With painstaking effort and much dedication invested in this groundbreaking work, Professor Morrow will surely manage to attract the attention of Islamic studies students and specialists."--AMAR SELLAM, Mohamed I University "This book documents what is possibly the third foundational source of Islam: the Prophet's treaties and covenants among people of the Abrahamic faiths. Dr. Morrow brings forth exceptionally important findings that dictate peaceful coexistence among Jews, Christians, and Muslims."--BRIDGET BLOMFIELD, University of Nebraska

An exploration of how Muslims in the United States have interpreted the Qur'an in ways that make it speak to their American realities In Speaking Qur'an: An American Scripture, Timur R. Yuskaev examines how Muslim Americans have been participating in their country's cultural, social, religious, and political life. Essential to this process, he shows, is how the Qur'an has become an evermore deeply American text that speaks to central issues in the lives of American Muslims through the spoken-word interpretations of Muslim preachers, scholars,and activists. Yuskaev illustrates this process with four major case studies that highlight dialogues between American Muslim public intellectuals and their audiences. First, through an examination of the work of Fazlur Rahman, he addresses the question of how the premodern Qur'an is translated across time into modern, American settings. Next the author contemplates the application of contemporary concepts of gender to renditions of the Qur'an alongside Amina Wadud's American Muslim discourses on justice.Then he demonstrates how the Qur'an becomes a text of redemption in W. D. Mohammed's oral interpretation of the Qur'an as speaking directly to the African American experience. Finally he shows how, before and after 9/11, Hamza Yusuf invoked the Qur'an as a guide to the political life of American Muslims. Set within the rapidly transforming contexts of the last half century, and central to the volume, are the issues of cultural translation and embodiment of sacred texts that Yuskaev explores by focusing on the Qur'an as a spoken scripture. The process of the Qur'an becoming an American sacred text, he argues, is ongoing. It comes to life when the Qur'an is spoken and embodied by its American faithful.

Over the course of the last 1400 years, Islam has grown from a small band of followers on the Arabian peninsula into a global religion of over a billion believers. How did this happen? The usual answer is that Islam spread by the sword-believers waged jihad against rival tribes and kingdoms and forced them to convert. Lamin Sanneh argues that this is far from the whole story. Beyond Jihad examines the origin and evolution of the African pacifist tradition in Islam, beginning with an inquiry into the faith's origins and expansion in North Africa and its transmission across trans-Saharan trade routes to West Africa. The book focuses on the ways in which, without jihad, the religion spread and took hold, and what that tells us about the nature of religious and social change. At the heart of this process were clerics who used religious and legal scholarship to promote Islam. Once this clerical class emerged, it offered continuity and stability in the midst of political changes and cultural shifts, helping to inhibit the spread of radicalism, and subduing the urge to wage jihad. With its policy of religious and inter-ethnic accommodation, this pacifist tradition took Islam beyond traditional trade routes and kingdoms into remote districts of the Mali Empire, instilling a patient, Sufi-inspired, and jihad-negating impulse into religious life and practice. Islam was successful in Africa, Sanneh argues, not because of military might but because it was made African by Africans who adapted it to a variety of contexts.