الرب غيور ولايقبل بالأخطاء التي حذر منها الانسان ولا يتساهل ولا يُجامل ولا يُحابي احد من خلقه لأن عدالته تأبى ذلك. 

ولكننا نرى هذا الرب يحكي قصة غريبة في كتابه المقدس ((التوراة)) لابل انها من اخطر القضايا التي تُسيئ لذاته المقدسة وتُسيء للقضاة الذين عينهم ، وعلى ضوؤها وضعت قاعدة ((تأول فاخطأ)) أو قاعدة (( اجتهد فاخطأ)) والموجودة في التوراة بمسميات شتى. والتي مُنحت بسببها صلاحية اعفاء الذنب من قبل الخاطئ وايجاد العذر للقاتل . حيث نرى أن بعض آثار ذلك تسرب إلى الديانات الأخرى بعد الديانة الموسوية ونستطيع ان نرى ذلك بوضوح في الديانة المسيحية حيث قام يسوع بالعفو عن الزناة الخطاة فيما اجمع الشهود على وقوعه ، وذكر القرآن المقدس طرفا من ذلك بين آياته. سنأتي عليه . 

نأتي أولا على القصة فنوردها كاملة ثم نورد تعليق النصوص المفسرة عليها . 

القصة تقول كما في سفر صموئيل الثاني 11: 2 ـ 17: ((وَكَانَ فِي وَقْتِ الْمَسَاءِ أَنَّ دَاوُدَ قَامَ عَنْ سَرِيرِهِ وَتَمَشَّى عَلَى سَطْحِ بَيْتِ الْمَلِكِ، فَرَأَى مِنْ عَلَى السَّطْحِ امْرَأَةً ــ عارية ــ تَسْتَحِمُّ. وَكَانَتِ الْمَرْأَةُ جَمِيلَةَ الْمَنْظَرِ جِدًّا. فَأَرْسَلَ دَاوُدُ وَسَأَلَ عَنِ الْمَرْأَةِ، فَقَالَ وَاحِدٌ: هذِهِ بَثْشَبَعَ امْرَأَةَ أُورِيَّا الْحِثِّيِّ . فَأَرْسَلَ دَاوُدُ رُسُلاً وَأَخَذَهَا، فَدَخَلَتْ إِلَيْهِ، فَاضْطَجَعَ ــ زنا ــ مَعَهَا وَهِيَ مُطَهَّرَةٌ مِنْ طَمْثِهَا. ثُمَّ رَجَعَتْ إِلَى بَيْتِهَا. وَحَبِلَتِ الْمَرْأَةُ، فَأَرْسَلَتْ وَأَخْبَرَتْ دَاوُدَ وَقَالَتْ: إِنِّي حُبْلَى. ــ فخشى داود من القصاص والفضيحة معا وحاول الاحتيال ـــ فَأَرْسَلَ دَاوُدُ إِلَى ــ قائده ــ يُوآبَ يَقُولُ: أَرْسِلْ إِلَيَّ أُورِيَّا الْحِثِّيَّ. فَأَرْسَلَ يُوآبُ أُورِيَّا إِلَى دَاوُدَ. وَقَالَ دَاوُدُ لأُورِيَّا: انْزِلْ إِلَى بَيْتِكَ وَاغْسِلْ رِجْلَيْكَ. ــ ولكن اوريا الحزين فطن إلى ما فعله داود ـــ فَخَرَجَ أُورِيَّا مِنْ بَيْتِ الْمَلِكِ وَنَامَ أُورِيَّا عَلَى بَابِ بَيْتِ الْمَلِكِ ، وَلَمْ يَنْزِلْ إِلَى بَيْتِهِ.ـــ ولكن داود لما عرف أن صديقه اوريا فطن ورفض ان يدخل البيت لكي لا يُنسب الولد له ـــ َدَعَاهُ دَاوُدُ فَأَكَلَ أَمَامَهُ وَشَرِبَ وَأَسْكَرَهُ. ــ وأمره أن يذهب للبيت وينام مع امرأته ـــ وَخَرَجَ ــ أوريا ــ عِنْدَ الْمَسَاءِ وَإِلَى بَيْتِهِ لَمْ يَنْزِلْ. ــ ولكن داود خاف من عواقب رفض أوريا أن يذهب إلى بيته فكر بمكر وخبث لينقذ نفسه من الورطة ـــ وَفِي الصَّبَاحِ كَتَبَ دَاوُدُ مَكْتُوبًا إِلَى يُوآبَ ــ قائده ــ وَأَرْسَلَهُ بِيَدِ أُورِيَّا. وَكَتَبَ فِي الْمَكْتُوبِ يَقُولُ: اجْعَلُوا أُورِيَّا فِي وَجْهِ الْحَرْبِ الشَّدِيدَةِ، وَارْجِعُوا مِنْ وَرَائِهِ فَيُضْرَبَ وَيَمُوتَ.ــ وهكذا بدلا من ان يتوب داود من ذنبه خطط لجريمة قتل أخرى . ووضعوا أوريا في أول الصفوف وحارب أوريا ببسالة وفتح سبع حصون منيعة ولكن ــ مَاتَ أُورِيَّا الْحِثِّيُّ . فَأَرْسَلَ يُوآبُ رسولا إلى داود ـــ يُبشّرهٌ ــ وَأَخْبَرَ دَاوُدَ بِجَمِيعِ أُمُورِ الْحَرْبِ وقالْ: قَدْ مَاتَ عَبْدُكَ أُورِيَّا الْحِثِّيُّ. فَلَمَّا سَمِعَتِ امْرَأَةُ أُورِيَّا ــ أن ــ رَجُلُهَا ــ قد مات ــ نَدَبَتْ بَعْلَهَا. وَأَمَّا الأَمْرُ الَّذِي فَعَلَهُ دَاوُدُ فَقَبُحَ فِي عَيْنَيِ الرَّبِّ. لِمَاذَا احْتَقَرْتَ كَلاَمَ الرَّبِّ لِتَعْمَلَ الشَّرَّ فِي عَيْنَيْهِ؟ قَدْ قَتَلْتَ أُورِيَّا الْحِثِّيَّ بِالسَّيْفِ، وَأَخَذْتَ امْرَأَتَهُ لَكَ امْرَأَةً (1) لقد قتلت امرأ مسلما ونزوت على امرأته لأرجمنك بأحجارك ، اتركه فقد تأول وأخطأ. رَفْعُ وَجْهِ الشِّرِّيرِ لَيْسَ حَسَنًا لإِخْطَاءِ الصِّدِّيقِ فِي الْقَضَاءِ. 

إذن النبي داود شعر بعظم الذنب وانه فعل قبيحا في عين الرب وانه ((زنا)) بزوجة اعز اصدقاءه وقواد جيشه .وسوف ينزل به القصاص العادل الذي انزله الرب للزانية والزانية وهو كما في سفر التثنية 22: 22 ((إِذَا وُجِدَ رَجُلٌ مُضْطَجِعًا مَعَ امْرَأَةٍ زَوْجَةِ بَعْل، يُقْتَلُ الاثْنَانِ: الرَّجُلُ الْمُضْطَجِعُ مَعَ الْمَرْأَةِ، وَالْمَرْأَةُ. فَتَنْزِعُ الشَّرَّ مِنْ إِسْرَائِيلَ)) داود يعرف قساوة حكم الرب بحق الزاني والزانية وهو مرعوب من هذا الحكم ويخشى أن يتم تنفيذه به لأن الحكم مريع لا يرحم كما في سفر حزقيال 23: 47 ((وترجمهما الجماعة بالحجارة ويقطّعونهما بسيوفهم ويذبحون أبناءهما وبناتهما ويحرقون بيوتهما بالنار :فابطل الرذيلة من الأرض فتتأدب جميع النساء ولا يفعلن مثل رذيلتكما))

فماذا يفعل داود ؟ 

لقد لجأ داود إلى ((ناثان الصدّيق)) القاضي الأكبر ونائبه الشرير الماكر((عامير)) ليخلصاه من هذه المصيبة التي حلت على رأسه. ((رَفْعُ وَجْهِ الشِّرِّيرِ لَيْسَ حَسَنًا لإِخْطَاءِ الصِّدِّيقِ فِي الْقَضَاءِ)). (2) وكان ناثان سابقا يعمل جاسوسا عند داود وقد تجسس على أبيه شاول واخبر داود بكل ما يريد ان يصنعه ابوه ونقل إليه المخطط كاملا ((فَأَخْبَرَنَاثَانُ دَاوُدَ قَائِلاً: «شَاوُلُ أَبِي مُلْتَمِسٌ قَتْلَكَ، وَالآنَ فَاحْتَفِظْ عَلَى نَفْسِكَ إِلَى الصَّبَاحِ، وَأَقِمْ فِي خُفْيَةٍ وَاخْتَبِئْ . فَالْتَمَسَ شَاوُلُ أَنْ يَطْعَنَ دَاوُدَ بِالرُّمْحِ ، فَهَرَبَ دَاوُدُ وَنَجَا تِلْكَ اللَّيْلَةَ)). (3) وعندما استلم داود الحكم ، رد الجميل إلى ناثان وعينه قاضي القضاة . 

عمد الصدّيق ناثان إلى حيلة يخدع بها الرب ، وهي ان يقتل المولود الذي تلده ((بششبع)) بدلا من داود ، فيكون بذلك قد طبّق حكم التوراة الذي يقول : ((اما اولاد الزناة فلا يبلغون اشدهم وذرية المضجع الاثيم تنقرض)) . (4) لأنه يعلم أن ابن الزنا يجب ان يُقتل رضخا بالحجارة هو وامه وكل اخواته ويُقطّعوا تقطيعا بالسيوف وتهدم الدار على رؤوسهم. 

من هنا انطلق ناثان في مخططه الجهنمي فداود تأول فاخطأ لأنه تصور انه ملك ومن حقه ان يتصرف في امور رعيته كيف شاء : (((فَقَالَ دَاوُدُ لِنَاثَانَ: قَدْ أَخْطَأْتُ إِلَى الرَّبِّ. فَقَالَ نَاثَانُ لِدَاوُدَ: الرَّبُّ أَيْضًا قَدْ نَقَلَ عَنْكَ خَطِيَّتَكَ. لاَ تَمُوتُ. فَالابْنُ الْمَوْلُودُ لَكَ يَمُوتُ)). (5) ولكن القرآن المقدس صحح هذا الامر الخطير والتلاعب الفاضح بالأحكام والأسماء حيث نسبوا ما لسليمان لأبيه داود خطأ من عندهم. فقال في سورة ص آية 34 : ((ولقد فتنا سليمان وألقينا على كرسيه جسدا ثم أناب قال رب اغفر لي وهب لي ملكا لا ينبغي لأحد من بعدي إنك أنت الوهاب ..... هذا عطاؤنا فامنن أو أمسك بغير حساب وإن له عندنا لزلفى وحسن مآب )) القرآن هنا يقول : ولقد فتنا سليمان وألقينا على كرسيه جسدا ثم أناب . فلا يُبين القرآن نوع الفتنة ، وما هو الجسد ، ولكننا بالرجوع إلى النص التوراتي ــ الغير أمين ــ نجد أن هذه الفتنة هي الزنا وأن الجسد هو ابنه من الزنا الذي جاء به حراسه والقوه على كرسي مجده بعد أن خنقه قاضيه ناثان واشاع بأن الرب قتل الطفل بدلا من داود ليُسقط بذلك حكما ويُعطل تشريعا من الرب. ولكن من دوّن التوراة وقع في خطأ فاحش فنسب افعال الابن للأب . 

ولكن هل تاب داود ؟ 

كلا لم يتب فقد كان الحب العارم الذي يكنهُ لبششبع غير قادر على تحمله ولذلك عمد مرة أخرى إلى الزنا بها كما يقول في سفر صموئيل الثاني 12: 13 (وَعَزَّى دَاوُدُ بَثْشَبَعَ امْرَأَتَهُ ــ بموت ابنها ــ وَدَخَلَ إِلَيْهَا وَاضْطَجَعَ مَعَهَا فَوَلَدَتِ ابْنًا، فَدَعَا اسْمَهُ سُلَيْمَانَ، وَالرَّبُّ أَحَبَّهُ)) من هنا وقع الخلط عند من دون التوراة فنقل الفعل من الاب إلى الابن. الرب هنا احب سليمان ابن الزنا الثاني الذي يضعهٌ اليهود في خانة آباء يسوع المسيح كما في : إنجيل متى 1: 6 ((وَيَسَّى وَلَدَ دَاوُدَ الْمَلِكَ. وَدَاوُدُ الْمَلِكُ وَلَدَ سُلَيْمَانَ مِنَ الَّتِي لأُورِيَّا)). من التي لأوريا أي من امرأة أوريا أي داود لم يتزوجها فهي لا تزال تُسمى لأوريا. 

المصادر ـــــــــــ 

1- سفر صموئيل الثاني 12: 9

2- سفر الأمثال 18: 5 

3- سفر صموئيل الأول 19: 2 

4- سفر الحكمة 3: 16 

5- سفر صموئيل الثاني 12 : 13

ـــــــــــ
A Faulty Verdict
from
An Interpretive Inference

Manoeuvre with God's Rulings
تأول فاخطأ ، الاحتيال على أحكام الرب
--------------------------------------------------------------------------------

Written by: Izapilla Penijamin
Translated by: Inam Al-Sharifi


God is uncompromising, intolerant of the human errors where they were warned about. He is indeed resolute, unrelenting and unwavering with His erring creatures when justice must be served.

Despite that, the Scripture of Torah narrates a bizarre tale where God's justice is totally infringed and the Supreme Lord and His apostles are indicted; a tale upon which a novelty rule was enacted, stating:
"he made an interpretive inference but reached a faulty verdict" or alternatively a 'juristic inference'. The rule which appears all around the Torah with miscellaneous headings and titles, grants powers of exoneration of sin, justifies crimes and secures killers. It has also leaked into other religions from Moses creed, viz. Christianity, as mirrored in the scene where Jesus forgives sinning adulterers despite the consensus of witnesses on its perpetration / of the offence, noting that the Holy Qur'an outlined this from a certain side view (to come later).
The tale is given below in full, followed by commentary from exegetists:

“And it happened at evening time, David rose up from his bed and walked up and down on the roof of the king's house. And he saw from the roof a (naked) woman bathing. And the woman was very good of form. (3) And David sent and asked about the woman. And one said, is this not Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite? (4) And David sent messengers and took her. And she came to him, and he lay with her (committed adultery). And she purified herself from uncleanness, and she returned to her house. (5) And the woman conceived, and sent, and told David. And she said: I am with child.
(David feared punishment and disgrace and resorted to deception) (6) And David sent to Joab (his commander): Send Uriah the Hittite to me. And Joab sent Uriah to David. (7) And Uriah came to him ….. (8) And David said to Uriah, Go down to your house and wash your feet. (But wretched Uriah figured out what David has done) And Uriah went out of the king's house, ...... (9) Uriah lay down at the entrance of the king's house, with all the servants of his lord. And he did not go down to his house ..... (And David knew that Uriah fathomed the matter and did not go down to his house lest the child will be attached to him). ... And David called for him, and he ate and drank before him. And he made him drunk, (and ordered him to go to his house and sleep with his wife) and he (Uriah) went out in the evening to lie on his bed with the servants of his master. And he did not go down to his house .... (And David feared the consequences of Uriah abstaining from going to his house and malevolently schemed how to save himself) .... (14) And it happened in the morning David wrote a letter to Joab, and sent it by the hand of Uriah. (15) And he wrote in the letter, saying, Place Uriah in the front of the strongest battle, and withdraw from him, that he may be struck, and die. (So rather than tending to repent, he engaged in another crime) (16) And it happened, as Joab watched the city, that he sent Uriah to the place where he knew there would be mighty men. (And Uriah fought valiantly and conquered seven forts) ...... (17) .... And Uriah the Hittite also died ... Joab sent envoy to David (with the glad tidings) to convey matters of war saying: Uriah, your servant died.

(26) And Uriah's wife heard that (her husband) Uriah was dead. And she mourned for her husband. (27) And the mourning time passed by. And David sent and gathered her to his house; and she became his wife, and bore a son to him. And the thing which David had done was evil in the eyes of YAHWEH.

(12:9) Why have you despised the Word of YAHWEH, to do the evil in His eyes? You have stricken Uriah the Hittite by the sword, and you have taken his wife to yourself for a wife. And you have killed him by the sword….. I would stone you with your stones. Leave him; he has made an interpretation, but he had mistaken. [To lift up the face of the wicked is not good, nor to turn aside the righteous in judgment].”
(Samuel II: Ch.11,12) (final phrase in brackets: Proverbs: 18:5)

In view of this, prophet David sensed how grievous his sin is, committing adultery with the wife of his best friend and the commander in chief of his armed forces, and how wrecked his position is in the eye of God, and that he is due to receive the punishment prepared for philanderers, as in:

“If a man is found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman. And you shall put away the evil from Israel.” (Deuteronomy, 22:22)

Prophet David had pre-knowledge of the severity of the punishment to implement against the philanderer, and he was terrified lest this pitiless harsh penalty should be inflicted on him. The penalty involves:

“And the assembly shall stone them with stones and cut them down with their swords. They shall slay their sons and their daughters, and they shall burn their houses with fire. (48) So I will cause to cease wickedness out of the land, that all the women may be taught, even not to do according to your wickedness.” (Ezekiel, 23: 47-48)


What has David done?
He resorted to his judge in chief, Nathan, so-called the Righteous, and his vicious deputy A’meer to save him from this predicament: “To lift up the face of the wicked is not good, nor to turn aside the righteous in judgment.” (Proverbs: 18:5)

Nathan used to work as a spy for David as he first started spying on his father Saul to disclose a whole plot against David schemed by his father: “And Jonathan told David, saying, my father Saul is seeking to kill you. And, now, please be on guard in the morning, and you shall stay in the secret place, and shall hide. (10) And Saul tried to strike with the spear through David and through the wall. But he burst forth from Saul's presence. And he struck the spear through the wall. And David fled, and escaped during that night.” (Samuel I, 19: 2,10)

Afterwards when David came to post, he appointed him as the chief judge to award him for his services.

Nathan devised a trick to manoeuvre God, which sums up as follows: the new born from Bathsheba be deemed as a surrogate for his father, i.e. prophet David, and as a consequence he can be killed instead of his father, enforcing thereby a Torah ruling which dictates: “But the children of adulterers will remain without issue, and the progeny of unlawful bed will disappear.” (Wisdom, 3:16)

This is based on his knowledge of the Hebrew Bible that an illegitimate child must be killed with his mother and siblings along these lines: firstly stoned, then shredded into pieces by swords, and their house should be knocked down into rubble over their heads.

This is the onset of Nathan demonic scheme against this knotty situation. He decreed a novelty ruling that David has interpreted a point of law and mishit the target reaching a faulty judgement, on the guise of miscalculation of liberties, i.e. being a king, he took himself to be empowered to treat his subjects as it should please him: “And David said to Nathan, I have sinned against YAHWEH. And Nathan said to David, YAHWEH also has put away your sin; you shall not die. ... the son who shall be born to you dying shall die.” (Samuel II, 12:13-14)

However, the Holy Qur'an rectified and set right this underhanded tactic and blatant meddling with laws and names, whereby a whole account relating to prophet Sulaiman (Solomon the Wise) has been mistakenly attached to his father profile, Prophet David. On this account, the Holy Qur'an narrates:

“And indeed We tested Sulaiman while We threw on his throne a body after which he turned to Us (34) He said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower (35)... [We said], "This is Our gift, so grant or withhold without account. And indeed, for him is nearness to Us and a good place of return (39).” (Surat Sad, Ch.38)

The verse makes no hint to the type of test he was put through neither does it explain what does this body betoken? While Qur'anic exegeses equip us with favourable interpretations, befitting the lofty prophetic status of Sulaiman, the Torah immediately and explicitly links that 'test' to an adultery sin, and interprets the body as his illegitimate son, being laid there by his guards, as the chief judge Nathan had strangled him spreading the rumour that God has caused the child death in lieu of David, annulling thereby a juristic rule and suspending Sharia law. But the scribe who recorded the Torah fell into a blatant error imputing to the father the ostensible sin perpetrated by the son as they perceive.


In the end, has David repented?
He never did; his infatuation was too overwhelming that he could not restrain himself, and committed adultery once more, as in:

“And David comforted his wife Bathesheba. And he went to her, and lay with her. And she bore a son, and he called his name Solomon. And Yahweh loved him.” (Samuel II, 12:24)

From this particular text, the dubiosity was engendered, and the names of the father and son were thrown into disorder by the scribe and the misdeed was redirected to the father. The scripture proceeds to tell that God had liking to Sulaiman, the second illegitimate son who is credited by the Jews as one of the forefathers of Jesus (Matthew, 1:6): “And J esse fathered David the king. And David the king fathered Solomon out of her who had been the wife Uriah”’, whereby 'that' in the text signifies Uriah's wife, or more plainly, David has not married her, and thus still named after Uriah