Tarikh (al-Tabari) 2121
The caliphate of Muʿāwiyah b. Abī Sufyān
اسْتِلْحَاقِ مُعَاوِيَةَ زِيَادًا وفِي سنة أربع وأربعين اسْتَلْحَقَ مُعَاوِيَةُ زِيَادَ ابْنِ أَبِيهِ فَأَلْحَقَهُ بِأَبِي سُفْيَانَ. فَزَعَمُوا أَنَّ رَجُلًا مِنْ عَبْدِ الْقَيْسِ كَانَ مَعَ زِيَادٍ لَمَّا وَفَدَ عَلَى مُعَاوِيَةَ، فَقَالَ لِزِيَادٍ: إِنَّ لِابْنِ عَامِرٍ عِنْدِي يَدًا فَإِذَا أَذِنْتَ لِي أَتَيْتُهُ. قَالَ: عَلَى أَنْ تُحَدِّثَنِي بِمَا يَجْرِي بَيْنَكَ وَبَيْنَهُ. قَالَ: نَعَمْ. فَأَذِنَ لَهُ فَأَتَاهُ، فَقَالَ لَهُ ابْنُ عَامِرٍ: هِيهْ هِيهْ ! وَابْنُ سُمَيَّةَ يُقَبِّحُ آثَارِي وَيُعَرِّضُ بِعُمَّالِي ! لَقَدْ هَمَمْتُ أَنْ آتِيَ بِقَسَامَةٍ مِنْ قُرَيْشٍ ( يَحْلِفُونَ بِاللَّهِ ) أَنَّ أَبَا سُفْيَانَ لَمْ يَرَ سُمَيَّةَ. فَلَمَّا رَجَعَ سَأَلَهُ زِيَادٌ فَلَمْ يُخْبِرْهُ، فَأَلَحَّ عَلَيْهِ حَتَّى أَخْبَرَهُ، فَأَخْبَرَ زِيَادٌ بِذَلِكَ مُعَاوِيَةَ. فَقَالَ مُعَاوِيَةُ لِحَاجِبِهِ: إِذَا جَاءَ ابْنُ عَامِرٍ فَاضْرِبْ وَجْهَ دَابَّتِهِ عَنْ أَقْصَى الْأَبْوَابِ. فَفَعَلَ ذَلِكَ بِهِ. فَأَتَى ابْنُ عَامِرٍ يَزِيدَ فَشَكَا ذَلِكَ إِلَيْهِ، فَرَكِبَ مَعَهُ حَتَّى أَدْخَلَهُ، فَلَمَّا نَظَرَ إِلَيْهِ مُعَاوِيَةُ قَامَ فَدَخَلَ، فَقَالَ يَزِيدُ لِابْنِ عَامِرٍ: اجْلِسْ، فَكَمْ عَسَى أَنْ تَقْعُدَ فِي الْبَيْتِ عَنْ مَجْلِسِهِ ! فَلَمَّا أَطَالَا خَرَجَ مُعَاوِيَةُ وَهُوَ يَتَمَثَّلُ: لَنَا سِبَاقٌ وَلَكُمْ سِبَاقُ قَدْ عَلِمَتْ ذَلِكُمُ الرِّفَاقُ ثُمَّ قَعَدَ فَقَالَ يَا ابْنَ عَامِرٍ أَنْتَ الْقَائِلُ فِي زِيَادٍ مَا قُلْتَ ؟ أَمَا وَاللَّهِ لَقَدْ عَلِمَتِ الْعَرَبُ أَنِّي كُنْتُ أَعَزَّهَا فِي الْجَاهِلِيَّةِ وَأَنَّ الْإِسْلَامَ لَمْ يَزِدْنِي إِلَّا عِزًّا، وَأَنِّي لَمْ أَتَكَثَّرْ بِزِيَادٍ مِنْ قِلَّةٍ وَلَمْ أَتَعَزَّزْ بِهِ مِنْ ذِلَّةٍ، وَلَكِنْ عَرَفْتُ حَقًّا لَهُ فَوَضَعْتُهُ مَوْضِعَهُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ نَرْجِعُ إِلَى مَا يُحِبُّ زِيَادٌ. قَالَ: إِذًا نَرْجِعُ إِلَى مَا تُحِبُّ. فَخَرَجَ ابْنُ عَامِرٍ إِلَى زِيَادٍ فَتَرَضَّاهُ. فَلَمَّا قَدِمَ زِيَادٌ الْكُوفَةَ قَالَ: قَدْ جِئْتُكُمْ فِي أَمْرٍ مَا طَلَبْتُهُ إِلَّا لَكُمْ. قَالُوا: مَا تَشَاءُ ؟ قَالَ: تُلْحِقُونَ نَسَبِي بِمُعَاوِيَةَ: قَالُوا: أَمَّا بِشَهَادَةِ الزُّورِ فَلَا. فَأَتَى الْبَصْرَةَ فَشَهِدَ لَهُ رَجُلٌ. هَذَا جَمِيعُ مَا ذَكَرَهُ أَبُو جَعْفَرٍ فِي اسْتِلْحَاقِ مُعَاوِيَةَ نَسَبَ زِيَادٍ، وَلَمْ يَذْكُرْ حَقِيقَةَ الْحَالِ فِي ذَلِكَ، إِنَّمَا ذَكَرَ حِكَايَةً جَرَتْ بَعْدَ اسْتِلْحَاقِهِ، وَأَنَا أَذْكُرُ سَبَبَ ذَلِكَ وَكَيْفِيَّتَهُ، فَإِنَّهُ مِنَ الْأُمُورِ الْمَشْهُورَةِ فِي الْإِسْلَامِ لَا يَنْبَغِي إِهْمَالُهَا. وَكَانَ ابْتِدَاءُ حَالِهِ أَنَّ سُمَيَّةَ أُمَّ زِيَادٍ كَانَتْ لِدِهْقَانَ زَنْدَوَرْدَ بِكَسْكَرَ، فَمَرِضَ الدِّهْقَانُ، فَدَعَا الْحَارِثَ بْنَ كَلَدَةَ الطَّبِيبَ الثَّقَفِيَّ، فَعَالَجَهُ فَبَرَأَ، فَوَهَبَهُ سُمَيَّةَ، فَوَلَدَتْ عِنْدَ الْحَارِثِ أَبَا بَكْرَةَ، وَاسْمُهُ نُفَيْعٌ، فَلَمْ يُقِرَّ بِهِ، ثُمَّ وَلَدَتْ نَافِعًا، فَلَمْ يُقِرَّ بِهِ أَيْضًا، فَلَمَّا نَزَلَ أَبُو بَكْرَةَ إِلَى النَّبِيِّ ﷺ حِينَ حَصَرَ الطَّائِفَ، قَالَ الْحَارِثُ لِنَافِعٍ: أَنْتَ وَلَدِي. وَكَانَ قَدْ زَوَّجَ سُمَيَّةَ مِنْ غُلَامٍ لَهُ اسْمُهُ عُبَيْدٌ، وَهُوَ رُومِيٌّ، فَوَلَدَتْ لَهُ زِيَادًا. وَكَانَ أَبُو سُفْيَانَ بْنُ حَرْبٍ سَارَ فِي الْجَاهِلِيَّةِ إِلَى الطَّائِفِ فَنَزَلَ عَلَى خَمَّارٍ يُقَالُ لَهُ أَبُو مَرْيَمَ السَّلُولِيُّ، وَأَسْلَمَ أَبُو مَرْيَمَ بَعْدَ ذَلِكَ وَصَحِبَ النَّبِيَّ ﷺ فَقَالَ أَبُو سُفْيَانَ لِأَبِي مَرْيَمَ: قَدِ اشْتَهَيْتُ النِّسَاءَ فَالْتَمِسْ لِي بَغِيًّا. فَقَالَ لَهُ: هَلْ لَكَ فِي سُمَيَّةَ ؟ فَقَالَ: هَاتِهَا عَلَى طُولِ ثَدْيَيْهَا وَذَفَرِ بَطْنِهَا، فَأَتَاهُ بِهَا، فَوَقَعَ عَلَيْهَا، فَعَلِقَتْ بِزِيَادٍ، ثُمَّ وَضَعَتْهُ فِي السَّنَةِ الْأُولَى مِنَ الْهِجْرَةِ فَلَمَّا كَبِرَ وَنَشَأَ اسْتَكْتَبَهُ أَبُو مُوسَى الْأَشْعَرِيُّ لَمَّا وَلِيَ الْبَصْرَةَ، ثُمَّ إِنَّ عُمَرَ بْنَ الْخَطَّابِ اسْتَكْفَى زِيَادًا أَمْرًا فَقَامَ فِيهِ مَقَامًا مَرْضِيًا، فَلَمَّا عَادَ إِلَيْهِ حَضَرَ، وَعِنْدَ عُمَرَ الْمُهَاجِرُونَ وَالْأَنْصَارُ، فَخَطَبَ خُطْبَةً لَمْ يَسْمَعُوا بِمِثْلِهَا. فَقَالَ عَمْرُو بْنُ الْعَاصِ: لِلَّهِ هَذَا الْغُلَامُ لَوْ كَانَ أَبُوهُ مِنْ قُرَيْشٍ لَسَاقَ الْعَرَبَ بِعَصَاهُ ! فَقَالَ أَبُو سُفْيَانَ، وَهُوَ حَاضِرٌ: وَاللَّهِ إِنِّي لَأَعْرِفُ أَبَاهُ وَمَنْ وَضَعَهُ فِي رَحِمِ أُمِّهِ. فَقَالَ عَلِيٌّ: يَا أَبَا سُفْيَانَ اسْكُتْ فَإِنَّكَ لَتَعْلَمُ أَنَّ عُمَرَ لَوْ سَمِعَ هَذَا الْقَوْلَ مِنْكَ لَكَانَ إِلَيْكَ سَرِيعًا. فَلَمَّا وَلِيَ عَلِيٌّ الْخِلَافَةَ اسْتَعْمَلَ زِيَادًا عَلَى فَارِسَ، فَضَبَطَهَا وَحَمَى قِلَاعَهَا، وَاتَّصَلَ الْخَبَرُ بِمُعَاوِيَةَ، فَسَاءَهُ ذَلِكَ وَكَتَبَ إِلَى زِيَادٍ يَتَهَدَّدُهُ وَيُعَرِّضُ لَهُ بِوِلَادَةِ أَبِي سُفْيَانَ إِيَّاهُ، فَلَمَّا قَرَأَ زِيَادٌ كِتَابَهُ قَامَ فِي النَّاسِ وَقَالَ: الْعَجَبُ كُلُّ الْعَجَبِ مِنِ ابْنِ آكِلَةِ الْأَكْبَادِ، وَرَأْسِ النِّفَاقِ ! يُخَوِّفُنِي بِقَصْدِهِ إِيَّايَ وَبَيْنِي وَبَيْنَهُ ابْنَا عَمِّ رَسُولِ اللَّهِ ﷺ فِي الْمُهَاجِرِينَ وَالْأَنْصَارِ ؟ أَمَا وَاللَّهِ لَوْ أَذِنَ لِي فِي لِقَائِهِ لَوَجَدَنِي أَحَمْزَ مَخْشِيًّا ضَرَّابًا بِالسَّيْفِ. وَبَلَغَ ذَلِكَ عَلِيًّا فَكَتَبَ إِلَيْهِ: إِنِّي وَلَّيْتُكَ مَا وَلَّيْتُكَ وَأَنَا أَرَاكَ لَهُ أَهْلًا، وَقَدْ كَانَتْ مِنْ أَبِي سُفْيَانَ فَلْتَةٌ مِنْ أَمَانِيِّ الْبَاطِلِ وَكَذِبِ النَّفْسِ لَا تُوجِبُ لَهُ مِيرَاثًا وَلَا تُحِلُّ ( لَهُ نَسَبًا )، وَإِنَّ مُعَاوِيَةَ يَأْتِي الْإِنْسَانَ مِنْ بَيْنِ يَدَيْهِ وَمَنْ خَلْفِهِ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ، فَاحْذَرْ ثُمَّ احْذَرْ، وَالسَّلَامُ. فَلَمَّا قُتِلَ عَلِيٌّ، وَكَانَ مِنْ أَمْرِ زِيَادٍ وَمُصَالَحَتِهِ مُعَاوِيَةَ، وَاضَعَ زِيَادٌ مَصْقَلَةَ بْنَ هُبَيْرَةَ الشَّيْبَانِيَّ، وَضَمِنَ لَهُ عِشْرِينَ أَلْفَ دِرْهَمٍ لِيَقُولَ لِمُعَاوِيَةَ: إِنَّ زِيَادًا قَدْ أَكَلَ فَارِسَ بَرًّا وَبَحْرًا وَصَالَحَكَ عَلَى أَلْفَيْ أَلْفِ دِرْهَمٍ، وَاللَّهِ مَا أَرَى الَّذِي يُقَالُ إِلَّا حَقًّا، فَإِذَا قَالَ لَكَ: وَمَا يُقَالُ ؟ فَقُلْ: يُقَالُ إِنَّهُ ابْنُ أَبِي سُفْيَانَ. فَفَعَلَ مَصْقَلَةُ ذَلِكَ، وَرَأَى مُعَاوِيَةُ أَنْ يَسْتَمِيلَ زِيَادًا، وَاسْتَصْفَى مَوَدَّتَهُ بِاسْتِلْحَاقِهِ، فَاتَّفَقَا عَلَى ذَلِكَ، الشهادة لزياد بنسبه لأبي سفيان وَأَحْضَرَ النَّاسُ وَحَضَرَ مَنْ يَشْهَدُ لِزِيَادٍ، وَكَانَ فِيمَنْ حَضَرَ أَبُو مَرْيَمَ السَّلُولِيُّ، فَقَالَ لَهُ مُعَاوِيَةُ: ( بِمَ ) تَشْهَدُ يَا أَبَا مَرْيَمَ ؟ فَقَالَ: أَنَا أَشْهَدُ أَنَّ أَبَا سُفْيَانَ حَضَرَ عِنْدِي وَطَلَبَ مِنِّي بَغِيًّا فَقُلْتُ لَهُ: لَيْسَ عِنْدِي إِلَّا سُمَيَّةُ، فَقَالَ: ائْتِنِي بِهَا عَلَى قَذَرِهَا وَوَضَرِهَا، فَأَتَيْتُهُ بِهَا، فَخَلَا مَعَهَا ثُمَّ خَرَجْتُ مِنْ عِنْدِهِ وَإِنَّ إِسْكَتَيْهَا لَتَقْطُرَانِ مَنِيًّا. فَقَالَ لَهُ زِيَادٌ: مَهْلَا أَبَا مَرْيَمَ ! إِنَّمَا بُعِثْتَ شَاهِدًا وَلَمْ تُبْعَثْ شَاتِمًا. فَاسْتَلْحَقَهُ مُعَاوِيَةُ، وَكَانَ اسْتِلْحَاقُهُ أَوَّلَ مَا رُدَّتْ أَحْكَامُ الشَّرِيعَةِ عَلَانِيَةً، فَإِنَّ رَسُولَ اللَّهِ ﷺ قَضَى بِالْوَلَدِ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرَ. وَكَتَبَ زِيَادٌ إِلَى عَائِشَةَ: ( مِنْ زِيَادِ بْنِ أَبِي سُفْيَانَ، وَهُوَ يُرِيدُ أَنْ تَكْتُبَ لَهُ: إِلَى زِيَادِ بْنِ أَبِي سُفْيَانَ، فَيَحْتَجُّ بِذَلِكَ، فَكَتَبَتْ: مِنْ عَائِشَةَ ) أُمِّ الْمُؤْمِنِينَ إِلَى ابْنِهَا زِيَادٍ: وَعَظُمَ ذَلِكَ عَلَى الْمُسْلِمِينَ عَامَّةً وَعَلَى بَنِي أُمَيَّةَ خَاصَّةً، وَجَرَى ( أَقَاصِيصُ يَطُولُ بِذِكْرِهَا الْكِتَابُ فَأَضْرَبْنَا عَنْهَا. وَمَنِ اعْتَذَرَ لِمُعَاوِيَةَ قَالَ: إِنَّمَا ) اسْتَلْحَقَ مُعَاوِيَةُ زِيَادًا لِأَنَّ أَنْكِحَةَ الْجَاهِلِيَّةِ كَانَتْ أَنْوَاعًا، لَا حَاجَةَ إِلَى ذِكْرِ جَمِيعِهَا، وَكَانَ مِنْهَا أَنَّ الْجَمَاعَةَ يُجَامِعُونَ الْبَغِيَّ فَإِذَا حَمَلَتْ وَوَلَدَتْ أَلْحَقَتِ الْوَلَدَ لِمَنْ شَاءَتْ مِنْهُمْ فَيَلْحَقُهُ، فَلَمَّا جَاءَ الْإِسْلَامُ حَرَّمَ هَذَا النِّكَاحَ، إِلَّا أَنَّهُ أَقَرَّ كُلَّ وَلَدٍ كَانَ يُنْسَبُ إِلَى أَبٍ مِنْ أَيِّ نِكَاحٍ كَانَ مِنْ أَنْكِحَتِهِمْ عَلَى نَسَبِهِ وَلَمْ يُفَرِّقْ بَيْنَ شَيْءٍ مِنْهَا، فَتَوَهَّمَ مُعَاوِيَةُ أَنَّ ذَلِكَ جَائِزٌ لَهُ وَلَمْ يُفَرِّقْ بَيْنَ اسْتِلْحَاقٍ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ، ( وَهَذَا مَرْدُودٌ لِاتِّفَاقِ الْمُسْلِمِينَ عَلَى إِنْكَارِهِ وَلِأَنَّهُ لَمْ يُسْتَلْحَقْ أَحَدٌ فِي الْإِسْلَامِ مِثْلَهُ لِيَكُونَ بِهِ حُجَّةً ). قِيلَ: أَرَادَ زِيَادٌ أَنْ يَحُجَّ بَعْدَ أَنِ اسْتَلْحَقَهُ مُعَاوِيَةُ، فَسَمِعَ أَخُوهُ أَبُو بَكْرَةَ، وَكَانَ مُهَاجِرًا لَهُ مِنْ حِينِ خَالَفَهُ فِي الشَّهَادَةِ ( بِالزِّنَا ) عَلَى الْمُغِيرَةِ بْنِ شُعْبَةَ، فَلَمَّا سَمِعَ بِحَجِّهِ جَاءَ إِلَى بَيْتِهِ وَأَخَذَ ابْنًا لَهُ وَقَالَ لَهُ: يَا بُنَيَّ قُلْ لِأَبِيكَ إِنَّنِي سَمِعْتُ أَنَّكَ تُرِيدُ الْحَجَّ وَلَا بُدَّ مِنْ قُدُومِكَ إِلَى الْمَدِينَةِ وَلَا شَكَّ أَنْ تَطْلُبَ الِاجْتِمَاعَ بِأُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ زَوْجِ النَّبِيِّ ﷺ فَإِنْ أَذِنَتْ لَكَ فَأَعْظِمْ بِهِ خِزْيًا مَعَ رَسُولِ اللَّهِ ﷺ وَإِنْ مَنَعَتْكَ فَأَعْظِمْ بِهِ فَضِيحَةً فِي الدُّنْيَا وَتَكْذِيبًا لِأَعْدَائِكَ. فَتَرَكَ زِيَادٌ الْحَجَّ وَقَالَ: جَزَاكَ اللَّهُ خَيْرًا فَقَدْ أَبْلَغْتَ فِي النُّصْحِ. وَكَانَ الْحَسَنُ الْبَصْرِيُّ يَذُمُّ هَذَا مِنْ فِعْلِهِ، وَيَقُولُ: اسْتَلْحَقَ زِيَادًا وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ: "الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ ". وَأَخْبَرَنَا ابْنُ الْحُصَيْنِ وعَنْ أَبِي عُثْمَانَ، قَالَ: لَمَّا ادَّعَى زِيَادٌ لَقِيتُ أَبَا بَكْرَةَ، فَقُلْتُ: مَا هَذَا الَّذِي صَنَعْتُمْ ؟ إِنِّي سَمِعْتُ سَعْدَ بْنَ أَبِي وَقَّاصٍ يَقُولُ: سَمِعَ أُذُنِي مِنْ رَسُولِ اللَّهِ ﷺ وَهُوَ يَقُولُ: "مَنِ ادَّعَى أَبًا فِي الْإِسْلَامِ غَيْرَ أَبِيهِ - وَهُوَ يَعْلَمُ أَنَّهُ غَيْرُ أَبِيهِ - فَالْجَنَّةُ عَلَيْهِ حَرَامٌ " فَقَالَ أَبُو بَكْرَةَ: وَأَنَا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ.
Translation
✧ Muʿāwiyah's attaching Ziyād to his lineage. In the year forty-four, Muʿāwiyah attached Ziyād ibn Abīhi to himself, affiliating him to Abū Sufyān. They claimed that a man from ʿAbd al-Qays was with Ziyād when he came as a delegate to Muʿāwiyah, and he said to Ziyād: "Ibn ʿĀmir has done me a favor, so if you permit me, I will go to him." He said: "On condition that you tell me what passes between you and him." He said: "Yes." So he permitted him, and he went to him. Ibn ʿĀmir said to him: "Well, well! Ibn Sumayyah is defaming my traces and casting aspersions on my governors! I have considered bringing an oath-group from Quraysh (who would swear by Allah) that Abū Sufyān never saw Sumayyah." When he returned, Ziyād asked him, but he did not inform him. He pressed him until he told him, and Ziyād informed Muʿāwiyah of that. Muʿāwiyah said to his chamberlain: "When Ibn ʿĀmir comes, strike the face of his mount away from the farthest gates." He did that to him. Ibn ʿĀmir came to Yazīd and complained of that to him, so he rode with him until he brought him in. When Muʿāwiyah saw him, he rose and went in. Yazīd said to Ibn ʿĀmir: "Sit. How long will you stay in the house away from his sitting place?" When they prolonged it, Muʿāwiyah came out while reciting: "We have a race and you have a race. The traveling companions have known that." Then he sat and said: "O Ibn ʿĀmir, are you the one who said about Ziyād what you said? By Allah, the Arabs have known that I was the mightiest of them in the Jāhiliyyah, and that Islam only increased me in might, and that I did not seek increase through Ziyād out of fewness, nor did I seek strength through him out of abasement. But I recognized a right that belonged to him, and I placed it in its proper place." He said: "O Commander of the Faithful, we will return to what Ziyād loves." He said: "Then we will return to what you love." So Ibn ʿĀmir went out to Ziyād and sought to please him. When Ziyād arrived at al-Kūfah, he said: "I have come to you concerning a matter that I sought only for your sake." They said: "What do you wish?" He said: "That you attach my lineage to Muʿāwiyah." They said: "As for false testimony, no." So he went to al-Baṣrah, and a man testified for him. This is all that Abū Jaʿfar mentioned about Muʿāwiyah's attaching Ziyād's lineage, and he did not mention the true state of affairs in that matter; he only mentioned an anecdote that occurred after the attachment. I will mention the reason for that and how it happened, for it is one of the well-known matters in Islam that should not be neglected. His affair began with Sumayyah, Ziyād's mother, who belonged to the dihqān of Zandward in Kaskar. The dihqān fell ill and summoned al-Ḥārith b. Kaladah, the Thaqafī physician, who treated him and he recovered, so he gave him Sumayyah. She bore at al-Ḥārith's place Abū Bakrah, whose name was Nufayʿ, but he did not acknowledge him. Then she bore Nāfiʿ, and he did not acknowledge him either. When Abū Bakrah went down to the Prophet ﷺ during the siege of al-Ṭāʾif, al-Ḥārith said to Nāfiʿ: "You are my son." He had married Sumayyah to a slave of his named ʿUbayd, a Byzantine, and she bore him Ziyād. Abū Sufyān b. Ḥarb had traveled in the Jāhiliyyah to al-Ṭāʾif and stayed with a wine-seller called Abū Maryam al-Salūlī. Abū Maryam later became Muslim and accompanied the Prophet ﷺ. Abū Sufyān said to Abū Maryam: "I have desired women, so find me a prostitute." He said to him: "Would you like Sumayyah?" He said: "Bring her to me despite the length of her breasts and the stench of her belly." So he brought her to him, and he had intercourse with her, and she became pregnant with Ziyād. She gave birth to him in the first year of the Hijrah. When he grew up and was raised, Abū Mūsā al-Ashʿarī employed him as a scribe when he governed al-Baṣrah. Then ʿUmar b. al-Khaṭṭāb appointed Ziyād to oversee a matter, and he performed it in a satisfactory manner. When he returned to him, he attended while the Muhājirūn and Anṣār were with ʿUmar, and he delivered a sermon the like of which they had never heard. ʿAmr b. al-ʿĀṣ said: "By Allah, if this youth's father were from Quraysh, he would drive the Arabs with his staff!" Abū Sufyān, who was present, said: "By Allah, I know his father and who placed him in his mother's womb." ʿAlī said: "O Abū Sufyān, be silent, for you know that if ʿUmar heard this from you, he would be quick against you." When ʿAlī assumed the caliphate, he appointed Ziyād over Fārs, and he controlled it and protected its fortresses. The news reached Muʿāwiyah, and it displeased him. He wrote to Ziyād, threatening him and hinting at Abū Sufyān's begetting him. When Ziyād read his letter, he stood before the people and said: "Wonder of wonders at the son of the eater of livers and the head of hypocrisy! He frightens me with his intention against me, while between me and him are the two sons of the Messenger of Allah's ﷺ paternal uncle among the Muhājirūn and Anṣār? By Allah, if I were permitted to meet him, he would find me fierce, feared, and a striker with the sword." That reached ʿAlī, and he wrote to him: "I appointed you to what I appointed you because I deemed you worthy of it. What came from Abū Sufyān was a slip of false hopes and a self-delusion that does not entail inheritance for him nor establish lineage for him. Muʿāwiyah comes at a man from before him, behind him, his right, and his left, so beware, then beware. Peace." When ʿAlī was killed, and concerning the matter of Ziyād and his reconciliation with Muʿāwiyah, Ziyād made an arrangement with Maṣqalah b. Hubayrah al-Shaybānī, guaranteeing him twenty thousand dirhams to say to Muʿāwiyah: "Ziyād has consumed Fārs by land and sea and has made peace with you for two million dirhams. By Allah, I do not think what is said is anything but true." And when he says to you: "What is said?" say: "It is said that he is the son of Abū Sufyān." Maṣqalah did that, and Muʿāwiyah saw fit to win over Ziyād and secure his affection by attaching him to his lineage. So they agreed on that. The testimony for Ziyād's lineage to Abū Sufyān. He brought the people together, and those who would testify for Ziyād attended. Among those present was Abū Maryam al-Salūlī. Muʿāwiyah said to him: "What do you testify, O Abū Maryam?" He said: "I testify that Abū Sufyān came to me and asked me for a prostitute. I said to him: 'I have none but Sumayyah.' He said: 'Bring her to me despite her filth and dirt.' So I brought her to him, and he was alone with her. Then I left him, and her labia were dripping with semen." Ziyād said to him: "Gently, Abū Maryam! You were sent as a witness, not as an insulter." So Muʿāwiyah attached him to his lineage. His attachment was the first time the rulings of the Sharīʿah were openly overturned, for the Messenger of Allah ﷺ ruled that the child belongs to the bed, and the adulterer gets the stone. Ziyād wrote to ʿĀʾishah: "From Ziyād b. Abī Sufyān," intending that she write to him: "To Ziyād b. Abī Sufyān," so that he might use that as proof. She wrote: "From ʿĀʾishah, Mother of the Believers, to her son Ziyād:" That weighed heavily upon the Muslims in general and upon the Umayyads in particular, and there occurred stories that would lengthen the book to mention, so we have omitted them. Those who excuse Muʿāwiyah say: Muʿāwiyah attached Ziyād only because the marriages of the Jāhiliyyah were of various types, no need to mention all of them. Among them was that a group would have intercourse with a prostitute, and when she became pregnant and gave birth, she would attach the child to whichever of them she wished, and he would be affiliated to him. When Islam came, it forbade this marriage, but it affirmed every child who was attributed to a father from any of their marriages in his lineage and did not distinguish between any of them. So Muʿāwiyah imagined that this was permissible for him and did not distinguish between attachment in the Jāhiliyyah and in Islam. This is refuted by the consensus of the Muslims on rejecting it and because no one was attached in Islam like him that could serve as a precedent. It is said: Ziyād wanted to perform the pilgrimage after Muʿāwiyah attached him. His brother Abū Bakrah heard of it; he had been in a state of separation from him since he opposed him in testifying (about adultery) against al-Mughīrah b. Shuʿbah. When he heard of his pilgrimage, he came to his house and took a son of his and said to him: "My son, tell your father that I have heard you intend the pilgrimage, and you must come to al-Madīnah, and no doubt you will seek to meet Umm Ḥabībah bt. Abī Sufyān, the wife of the Prophet ﷺ. If she permits you, what a great disgrace that would be with the Messenger of Allah ﷺ; and if she prevents you, what a great scandal in this world and a belied claim before your enemies." So Ziyād abandoned the pilgrimage and said: "May Allah reward you well, for you have been thorough in counsel." Al-Ḥasan al-Baṣrī used to condemn this action of his and say: "He attached Ziyād while the Messenger of Allah ﷺ said: 'The child belongs to the bed, and the adulterer gets the stone.'" Ibn al-Ḥuṣayn informed us, and from Abū ʿUthmān, who said: When Ziyād made his claim, I met Abū Bakrah and said: "What is this that you have done? I heard Saʿd b. Abī Waqqāṣ say: 'My ear heard from the Messenger of Allah ﷺ while he was saying: "Whoever claims a father in Islam other than his own father, knowing that he is not his father, Paradise is forbidden to him."'" Abū Bakrah said: "And I heard it from the Messenger of Allah ﷺ."
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