Armstrong and the Prophet, again

"Muhammad: a prophet for our time" is the second Karen Armstrong biographical book on the founder of Islam. (Does she actually like wearing big "kick me" signs taped on her back?) It's been out for a couple of months but seems to have attracted little in the way of reviews.

This weekend, a review in The Tablet starts off seemingly well, but it doesn't last:

In her elegantly composed and absorbingly narrated story of Muhammad's life and achievements, Karen Armstrong aims at doing just this and even more. She sees Muhammad not only as "a moral exemplar" but also as no less than "Prophet [and not only a prophet] for our time". Her account is based partly on a straightforward and uncritical reading of the work of Muhammad's earliest biographers, taking the Qur'an as her main source of information.

....Armstrong arrives at what seems a contrived interpretation of Muhammad's life: "Muhammad literally sweated with the effort to bring peace to war-torn Arabia, and we need people who are prepared to do this today. His life is a tireless campaign against greed, injustice, and arrogance ... he wore himself out in the effort to evolve an entirely new solution."

For Armstrong, the violent phase in the career of Muhammad must not be taken as its climax: Muhammad "eventually abjured warfare and adopted a non-violent policy". This statement is bizarre and corresponds to no Muslim account. It is highly questionable also in the light of all the bloodshed during the early history of Islam, starting with the Medinan period of Muhammad's career. Is it really historically convincing to claim that the battles of Muhammad and his immediate successors "had no religious significance"? Or that the first four caliphs, the "rightly guided ones", "in expanding the Arab Islamic empire by diplomatic and military means", were "responding to a political opportunity ... rather than a Qur'anic imperative"? The Qur'an clearly indicates that Muhammad's first great victory, at Badr, was to be understood as an act of divine intervention, vindicating Muhammad in his struggle against the enemies.

Other anti-Armstrong reviews:

From a University of London academic Efraim Karsh (this was noted in LGF in September):

Ms. Armstrong goes out of her way to whitewash Muhammad's extermination of the Jewish presence in Medina, especially the beheading of the entire 600 to 800 male population of the Qurayzah tribe. "[T]he Qurayzah were not killed on religious or racial ground," she claims, adding that "Muhammad had no ideological quarrel with the Jewish people." This is of course a travesty of the truth. Muhammad might have had no ideological quarrel with "the Jewish people," but he was seething with anger at the Medina Jews, who had not only spurned his attempts to woo them into his incipient religion (for example, by adopting a number of religious Jewish practices and rituals) but had also become his fiercest critics. Reflecting this outrage, both the Qur'an and later biographical traditions of the prophet abound with negative depictions of Jews. In these works they are portrayed as a deceitful, evil, and treacherous people who in their insatiable urge for domination would readily betray an ally and swindle a non-Jew.

And from the Boston Globe:

Readers will find her style stilted: At her best, she makes use of her intellectual skills to explore the tension between the personal and the historical, presenting Muhammad as an average individual doubting his choices, a visionary testing the limitations of his epoch; at her worst, she's didactic, frequently making sermonizing comments about thinking critically about jihad that are a mere rhetorical device. For Armstrong isn't a savvy, inquisitive thinker: She tells rather than shows, assumes rather than explains.