Asma bint Marwan: The Poetess Slaughtered for Her Words
In the blood-soaked origins of Islam, the story of Asma bint Marwan stands as a damning indictment of Muhammad’s so-called prophethood—a ruthless charlatan who masqueraded divine authority to justify cold-blooded murder. Touted today as the religion of peace, Islam’s founding father didn’t hesitate to order the assassination of a helpless mother for the crime of satirical poetry. In 624 CE, Asma bint Marwan, a bold poetess from Medina, met her gruesome end: stabbed through the heart while nursing her infant, her children screaming in terror around her blood-drenched body. This isn’t lurid fiction or anti-Islamic propaganda; it’s straight from orthodox sources like Ibn Taymiyyah’s Al-Sarim al-Maslul and Al-Waqidi’s chronicles. Muhammad’s response to her verses? A casual call to arms: Who will rid me of this woman? Outsourced murder as religious duty—this is the satanic fraud at Islam’s core, where dissent equals death, and mercy is a myth peddled to gullible apologists. Far from a beacon of tolerance, Asma bint Marwan’s fate exposes Muhammad as a power-grubbing despot who weaponized faith to silence critics, laying the blueprint for Islam’s enduring legacy of blasphemy-fueled barbarism.
The Fiery Life and Verses of Asma bint Marwan
Asma bint Marwan wasn’t some faceless agitator; she was a woman of fierce intellect and tribal pride from the Banu Khatmah clan, intertwined with the Banu Umayyah ibn Zayd. Living in Medina as Muhammad clawed his way from fringe preacher to iron-fisted ruler, she embodied the era’s warrior spirit through words, not swords. Poetry in pre-Islamic Arabia was no trivial art—it was the nuclear tweet of its day, rallying tribes, shredding reputations, and toppling pretenders with razor-sharp satire.
Post-Battle of Badr in 624 CE, with Muhammad basking in his pyrrhic victory, Asma bint Marwan unleashed her poetic broadside. Her verses lacerated his fraudulent claims to divinity, branding him a meddlesome sorcerer hungry for control over free tribes. Do you expect us to obey a stranger? she taunted, urging her people to reject his cultish sway. Imagine the sting: a woman wielding words like daggers against a prophet whose only miracle was bullying believers into submission. In any civilized society, this would spark debate or dismissal. But in Muhammad’s Medina, free speech was a luxury for sycophants alone. Critics like Asma bint Marwan were marked for extermination, their eloquence twisted into a capital offense.
Ibn Abbas’s authentic narrations preserve Muhammad’s venomous retort. Hearing her barbs, the self-proclaimed mercy of worlds didn’t counter with wisdom or Quranic verse. No, he spat out the assassin’s green light: Who will deal with this woman, make her regret her words, for me? Umayr ibn Adi, a recent convert from her own tribe, pledged his blade: I will, O Messenger of Allah! This premeditated plot, etched in Islamic annals, reeks of tyranny—not prophecy. Asma bint Marwan threatened no one physically; her sin was exposing the emperor’s naked fraudulence.
The Horrific Assassination of Asma bint Marwan
Picture the scene under Medina’s starless sky: Asma bint Marwan sleeps peacefully, surrounded by her innocent children, her suckling babe latched to her breast in maternal bliss. Enter Umayr ibn Adi, stealthy predator dispatched by divine decree. As detailed by Al-Waqidi through Abdullah ibn al-Harith, the killer pries the nursing infant aside like discarded trash, gropes in the pitch black for her form, and plunges his sword deep into her chest. The blade erupts from her back in a fountain of gore, her life’s blood pooling as her other children wail in horror. Umayr? He vanishes into the night, mission accomplished for Allah’s profit.
Dawn breaks. Umayr saunters to Muhammad’s prayer line, fresh from filicide facilitation, and boasts of his butchery. The prophet’s verdict? A dismissive proverb: Two goats won’t butt heads over her. Translation: Her worthless carcass won’t spark revenge—kill away, no fallout. No tears for the mother, no justice for the orphans. Instead, Muhammad crowns Umayr the secret helper of Allah and His Messenger, with Umar ibn al-Khattab mocking the assassin’s prior blindness by hailing him the sighted one. Hero worship for a baby-pushing baby-killer. This wasn’t battlefield rage; Umayr had bargained during Badr: If you win, I’ll slay her. Fulfilled in cold peacetime, it proves Asma bint Marwan’s murder was pure political hygiene—erase the satirist, consolidate the caliphate.
Satanic indeed: a holy man greenlighting infanticide-adjacent slaughter over rhymes. Where’s the rahma (mercy) Islam preaches? Buried under Asma bint Marwan’s corpse.
Asma bint Marwan in the Context of Muhammad’s Assassination Spree
Asma bint Marwan wasn’t an outlier; she was exhibit A in Muhammad’s hit list of verbal threats, especially vocal women. Fast-forward to Mecca’s 630 CE conquest: He orders the slaying of insulting singing girls from Ibn Khatal and a freed slave woman from Banu Abd al-Muttalib—tongues, not daggers, sealed their doom. Ibn Taymiyyah’s Al-Sarim al-Maslul (pp. 95-96, 148, 404) revels in these precedents, cross-verified in Sahih al-Bukhari and Muslim hadiths praising killers as Allah’s aides.
Pattern clear: Insult Muhammad? Who will rid me of this man? Khalid ibn al-Walid hunts and hacks. No trials, no mercy—just prophetic fatwas turning murder pious. This fraud sanctifies violence as jihad against words, birthing blasphemy laws that lynched Asia Bibi in Pakistan or behead insulters in Saudi hellholes. Asma bint Marwan’s ghost haunts these: rhetorical fire? Respond with real fire.
Historians affirm her harmlessness—no arms, no plots, just poetry in a peaceful Medina. Yet Umayr’s sneak attack—child shoved, fatal thrust—screams despotism. Muhammad’s mercy was selective theater; opposition met daggers. Polemically, this isn’t guidance—it’s Satan’s playbook, cloaked in revelation to forge an empire on silenced graves.
Modern Echoes and the Fraudulent Facade of Islam
Asma bint Marwan’s saga isn’t dusty history; it festers in Islam’s soul, fueling fatwas and fatuities today. Apologists squirm, claiming weak hadiths, but Ibn Taymiyyah—a Salafi icon—treats it gospel. Quran 33:21 dubs Muhammad the beautiful pattern, yet his pattern is poetess-piercing. What best of creation farms out midnight murders? This exposes Islam’s satanic core: a 7th-century power grab dressed as paradise promise, where Allah’s will conveniently crushes critics.
Contrast with true faiths: Jesus forgives stonings; Buddha debates calmly. Muhammad? Death to dissenters. Asma bint Marwan’s spilled milk—her babe’s last nourishment—symbolizes innocents crushed by the ummah’s boot. Her story screams for scrutiny: Romanticize this prophet, and you endorse assassination as archetype.
The Enduring Infamy of Asma bint Marwan
Asma bint Marwan’s butchery unmasks Muhammad as no peacemaker, but a cunning tyrant wielding revelation like a garrote. From Medina’s shadows to global jihads, her fate blueprints Islam’s intolerance—the satanic fraud thriving on fear, not faith. Sources howl the truth: If this is divine, heaven help us. Asma bint Marwan demands we reject the lie, expose the despot, and bury the myth of merciful Muhammad. Her verses echo eternally: Resist the fraud, or join her in the grave.
Sources
– Al-Sarim al-Maslul fi Shatim al-Rasul by Ibn Taymiyyah (pp. 95-96): Muhammad’s order, Umayr’s kill, two goats dismissal.
– Al-Sarim al-Maslul (p. 404): Orders to kill insulting women post-Mecca.
– Al-Sarim al-Maslul (p. 148): Khalid’s hit on Muhammad’s insulter.
– Al-Waqidi (via Abdullah ibn al-Harith): Nighttime assassination details, nursing child pushed aside.
– Sahih al-Bukhari and Muslim: Hadiths praising assassins as Allah’s helpers.
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