584 Mohammad's Journey to Syria. [No. 7. 



corresponding with the description which he had of him. Ibn Hisham 

 observes that it was like the mark left by cupping. Ibn IsAak con- 

 tinues, when he had done he accosted Abu Talib and asked what 

 relation this boy was of his. He answered that he was his son. 

 BaAyra said, The father of this boy cannot be alive. Abu 7alib allowed 

 that he was his nephew, " what has become of his father V He died 

 whilst his mother was pregnant with him, replied Abu T&lib. He 

 said " you are right, return with your nephew to your country and 

 take care of the Jews. If they see him and they observe on him the 

 signs which I have observed, they will destroy him. His vocation is 

 high, and therefore hasten back with him to his country," when Abu 

 Talib had concluded his affairs he returned fast with him to Makkah. 



It is related by some that Zorayra, and Tamam and Darysa, who 

 were three believers in the Bible, observed when Mohammad was on 

 this journey with his uncle, the same signs which BaAyra had observed, 

 and they formed the intention of murdpring him, but BaAyra turned 

 them away from MoAammad. He put them in mind of God, and of 

 the description and account given of MoAammad in the Bible, and he 

 explained to them, that they would not be able to carry their plans into 

 effect. Convinced of what BaAyra said, they gave up their pursuit 

 and returned. 



MoAammad grew up and God protected him, took care of him, and 

 guarded him against the contaminations of paganism, on account of the 

 miracles which he intended to work on him. He became distinguished 

 among his countrymen for his humanity, morality of conduct, genero- 

 sity in his intercourse with others, peacefulness with his neighbours, 

 mildness of temper, and good faith, and truth, and no man was more 

 remote from licentiousness or obscene actions than he ; owing to these 

 good qualities with which God had adorned him, he was called al- Amyn 

 (the Trust-worthy.)" 



Ibn IsAaq's opinion is supported by Ibn al-Athyr in his Kdmil, and 

 by Chroniclers who follow Ibn al-Athyr as Abii-1-Fida, and the author 

 of the H abyb alsiyar, but by very few Biographers of MoAammad ; Ibn 

 al-Athyr however gives the wonderful part of Tirmidzy's version of 

 the story as well. Sohayly and the authors of the 'oyun al-Athar of 

 the Tarykh Khamvs and of the Insan al'oyun give both the version of 

 Ibn IsAaq and that of Tirmidzy, pointing out the anachronism of the 

 latter without impugning the veracity of other details. 



