Muhammad, the Qur'an and Islam[145] SEI, pp. 178 f.
[146] For sources, see Appendix D, p. 372.
[147] Jeffery, Vocabulary, pp. 151 (Zacharias), 290 (John), 262 (Mary),
291 (Jacob), 63 (Ishmael), 51 (Idris).
[148] Although there is some evidence for pre-Islamic usage of the name
in Arabic, it does not mean that this name was necessarily associated with
John the Baptist; the Qur'an never mentions the apostle John.
[149] Welch, in EI², s.v. "Muhammad," p. 365, cites Watt as thinking that
some Muslims may have gone to Abyssinia to compete against Meccan
merchants. Watt (Muhammad, pp. 65 f), in parting with Muslim tradition
and the general opinion of Western scholars of Islam, maintains that the
emigration to Abyssinia took place after and resultant to the event of the
"Satanic verses."
[150] Ibn Sa`d, Classes, vol. 1, 1, pp. 235 f, 239 f.
[151] Buhl, Muhammeds, p. 172, n. 115; EI², s.v. "Muhammad," p. 365.
[152] Tabari, History, vol. 6, p. 101.
[153] Guillaume, Muhammad, pp. 146 f; New Light, pp. 38, 47 f; Ibn
Sa`d, Classes, vol. 1, 1, pp. 235 f; Tabari, History, vol. 6, pp. 98 f.
[154] Cf. Tabari, History, vol. 6, pp. 100, 104. According to Ibn Sad's collection of traditions (Classes, vol. 1, 1, pp. 236, 238), Ibn Masud is said
to have gone to Abyssinia twice.
[155] Yunus b. Bukayr's Ibn Ishaq recension (New Light, pp. 34 f) also
presents Umar as having been sent withAbdullah b. Abu Rabia andAmr
b. al-`As.
[156] Guillaume, Muhammad, pp. 150 f.