Abu Afak, Asma recited the following poem (originally Arabic, here using the translation by Alfred Guillaume): On hearing these verses, Muhammad is reported to have said: "Who will rid me of Marwan's daughter?" Umayr bin Adiy al-Khatmi, who in turn overheard this, went to her house the same night and killed her. The sources appear to be conflicted on whether this was done on Muhammad's orders or not, but the version as recorded by Ibn Ishaq goes on to say that the following morning, Umayr came told Muhammad what he had done and the prophet responded: "You have helped God and His apostle, O Umayr!" And when asked what consequences he might have to bear, Muhammad said, "Two goats won't butt their heads about her." When Umayr returned to the Banu Khatma, the tribe of which both Asma and Umayr were members, he then openly declared: "I have killed bint Marwan, O sons of Khatma. Withstand me if you can; don't keep me waiting." This was apparently the first open statement of allegiance to the Muslim cause by a member of that tribe, and more of its members became Muslims shortly after. Ibn Sa'd's account This account is found in Ibn Sa'd's Kitāb al-ṭabaqāt al-Kubrā and is given the rank of Mawḍūʻ, fabricated, by hadith scholars including Al-Albani, Majdi, and Al-Jawzi. Hadith scholar views on the authenticity of the story Classical and post-classical hadith scholars have rejected the story, declaring it as fabrication (mawdu'''). They point out in their arguments against the factuality of the incident that the chains of transmission (isnads) by which the story was transmitted are all weak (daʻif) of the lowest degree (mawḍūʻ). Ibn Ishaq's narrative Ibn Ishaq's Sīratu Rasūlu l-Lāh, an important early work of sīra, was composed over 100 years after Muhammad's death, using oral traditions passed down from his early followers, with a number of isnads (chains of transmission) going back to Ibn 'Abbas, a companion of Muhammad. However, the accuracy of this story for use as hadith is not completely accepted. Later scholars including Ibn ʻAdī, Ibn al-Jawzi, Muhammad al-Bukhari, Yahya ibn Ma'een and Al-Daraqutni, have called into question the reliability of the hadith on the basis the negative academic reputation of certain individuals in the chain, including Muhammad ibn al-Hajjaj al-Lakhmi and Mujalid ibn Sa’ed, both whom were regarded by the authoritative Al-Bukhari as weak transmitters. Ibn Sa'd's & Al-Waqidi's narrative