Rape, Murder, Conspiracy and the King

In Islamic tradition, Prophets hold a revered status, being regarded as individuals of impeccable moral character, righteousness, and unwavering devotion to God. They are presented as exemplars of piety, ethics, and spirituality, serving as role models for the community. These Prophets are depicted as exercising a high degree of self-discipline, utilizing their free will to obediently follow God's commandments, and demonstrating ethical values to the best of their abilities.

In the moral sphere, these Prophets are considered infallible, while they remain fallible in matters of the material and biological realms. Their profound God-consciousness leads them to constantly feel the divine presence in their lives, guiding them towards making virtuous and righteous choices rather than succumbing to immoral or lustful temptations. Within the Quran, they are portrayed as paragons of moral uprightness, embodying ideals such as purity, courage, humility, and submission to God's will. The life stories of these Prophets serve as moral templates for leading a righteous life, and their narratives are repeatedly emphasized in the Quran, Hadith, and Muslim literature.

It is important to emphasize that these Prophets cannot betray the divine trust and mission assigned to them. Instead, God provides guidance, correction, and admonition even for the slightest unintentional deviations, all aimed at education, reformation, and guidance. Their actions consistently align with their words and the moral commandments they convey. For instance, they are not permitted to advocate for modesty, morality, and purity while engaging in immodest, immoral, or impure behavior. The Quran meticulously safeguards these models of purity, morality, and spirituality.

From a Muslim perspective, it can be deeply unsettling to encounter accounts in the Bible that attribute actions such as incest, adultery, intentional murders, deception, evil plotting, lying, stealing, plundering, and other immoral acts to these revered Prophets. The Quran, in response, asserts its role in restoring these moral ideals and safeguarding overall morality and spiritual integrity. It positions itself as a corrective force addressing what it sees as excesses within the Judeo-Christian traditions concerning matters of morality, spirituality, and religious practice

The Qur'an depicts David as both a prophet and a king, emphasizing his role as a divine leader. He not only preached God's commandments but also actively implemented divine justice through his political authority, military strength, and moral wisdom. Similar to his son Solomon, David possessed a unique ability to blend spiritual and secular leadership. As a monarch anointed by God, he served as a symbol of humility, righteousness, and justice, acting as God's representative on earth.

David was granted special knowledge, divine guidance, wisdom, revelations, authority, and the ability to exercise sound judgment. God supported his military campaigns by endowing him with exceptional skills in armor craftsmanship, causing birds and mountains to join him in praising God, and enabling him to govern with ideal, just, and wise rule. In the Qur'an, David is held up as an exemplar of moral leadership, justice, righteousness, and spirituality.

For Muslims, it is both surprising and distressing to encounter allegations of criminal conduct such as rape, adultery, intentional murder, lying, and plotting attributed to this esteemed prophetic figure in the Bible, particularly without any divine corrections or disapproval.

The story of King David and Uriah's wife, Bathsheba, is a well-known biblical narrative found in the Old Testament, particularly in the book of 2 Samuel (2 Samuel 11-12). It raises significant moral and ethical questions due to the actions of King David.

Here's a summary of the story:

David's Sin: King David, a man known for his righteousness, committed a grave sin when he saw Bathsheba, the wife of Uriah the Hittite, bathing on a rooftop. David lusted after her and sent for her, even though he knew she was married.

Adultery: David and Bathsheba engaged in an adulterous affair, and she became pregnant. This action violated one of the Ten Commandments, "You shall not commit adultery."

Cover-Up: To conceal his wrongdoing, David attempted to cover up the affair. He brought Uriah back from the battlefield and tried to get him to sleep with Bathsheba so that her pregnancy could be attributed to her husband. However, Uriah, a loyal and honorable soldier, refused to enjoy the comforts of home while his comrades were still at war.

Murder: Fearing that his sin would be exposed, David took a more sinister step. He ordered Uriah to be placed in a dangerous position in the battle, ultimately leading to Uriah's death.

Nathan's Rebuke: God sent the prophet Nathan to confront David about his sin. Nathan told David a parable about a rich man who stole a poor man's only lamb, which helped David recognize the depth of his transgressions.

This story raises several moral problems:

Adultery: The adultery between David and Bathsheba is a clear violation of marital fidelity and the moral code.

Abuse of Power: David, as king, abused his power by using it to commit adultery and later to orchestrate the murder of Uriah.

Murder: David's role in Uriah's death is morally reprehensible. He not only committed adultery but also ordered the murder of an innocent man to cover up his wrongdoing.

Lack of Accountability: Initially, David attempted to hide his sin and evade accountability.

Here is the text of 2 Samuel 11:

11 In the spring, at the time when kings go off to war, David sent Joab out with the king’s men and the whole Israelite army. They destroyed the Ammonites and besieged Rabbah. But David remained in Jerusalem.

2 One evening David got up from his bed and walked around on the roof of the palace. From the roof he saw a woman bathing. The woman was very beautiful, 3 and David sent someone to find out about her. The man said, “She is Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite.” 4 Then David sent messengers to get her. She came to him, and he slept with her. (Now she was purifying herself from her monthly uncleanness.) Then she went back home. 5 The woman conceived and sent word to David, saying, “I am pregnant.”

6 So David sent this word to Joab: “Send me Uriah the Hittite.” And Joab sent him to David. 7 When Uriah came to him, David asked him how Joab was, how the soldiers were and how the war was going. 8 Then David said to Uriah, “Go down to your house and wash your feet.” So Uriah left the palace, and a gift from the king was sent after him. 9 But Uriah slept at the entrance to the palace with all his master’s servants and did not go down to his house.

10 David was told, “Uriah did not go home.” So he asked Uriah, “Haven’t you just come from a military campaign? Why didn’t you go home?”

11 Uriah said to David, “The ark and Israel and Judah are staying in tents, and my commander Joab and my lord’s men are camped in the open country. How could I go to my house to eat and drink and make love to my wife? As surely as you live, I will not do such a thing!”

12 Then David said to him, “Stay here one more day, and tomorrow I will send you back.” So Uriah remained in Jerusalem that day and the next. 13 At David’s invitation, he ate and drank with him, and David made him drunk. But in the evening Uriah went out to sleep on his mat among his master’s servants; he did not go home.

14 In the morning David wrote a letter to Joab and sent it with Uriah. 15 In it he wrote, “Put Uriah out in front where the fighting is fiercest. Then withdraw from him so he will be struck down and die.”

16 So while Joab had the city under siege, he put Uriah at a place where he knew the strongest defenders were. 17 When the men of the city came out and fought against Joab, some of the men in David’s army fell; moreover, Uriah the Hittite died.

18 Joab sent David a full account of the battle. 19 He instructed the messenger: “When you have finished giving the king this account of the battle, 20 the king’s anger may flare up, and he may ask you, ‘Why did you get so close to the city to fight? Didn’t you know they would shoot arrows from the wall? 21 Who killed Abimelek son of Jerub-Besheth? Didn’t a woman drop an upper millstone on him from the wall, so that he died in Thebez? Why did you get so close to the wall?’ If he asks you this, then say to him, ‘Moreover, your servant Uriah the Hittite is dead.’”

22 The messenger set out, and when he arrived he told David everything Joab had sent him to say. 23 The messenger said to David, “The men overpowered us and came out against us in the open, but we drove them back to the entrance of the city gate. 24 Then the archers shot arrows at your servants from the wall, and some of the king’s men died. Moreover, your servant Uriah the Hittite is dead.”

25 David told the messenger, “Say this to Joab: ‘Don’t let this upset you; the sword devours one as well as another. Press the attack against the city and destroy it.’ Say this to encourage Joab.”

26 When Uriah’s wife heard that her husband was dead, she mourned for him. 27 After the time of mourning was over, David had her brought to his house, and she became his wife and bore him a son. But the thing David had done displeased the Lord.