Muhammad: The Hijra[39] The first 16-18 months after Muhammad's arrival in Medina.
[40] Bell, Qur'an, vol. 1, pp. vi f, simply described his "Qur'an period" as
"covering the later part of Muhammad's activity in Mecca and the first year
or two of his residence in Medina, during which he is producing a Qur'an,
giving in Arabic the gist of previous revelation"; cf. Bell, Origin, p. 125;
Watt and Bell, Introduction, pp. 137 f; EI², s.v. "Kur'an," pp. 417 f. Bell
also attributed the composition of various Qur'an passages to this period;
e.g. concerning Qur'an 29:46-48 he writes: "a little earlier than 2 AH";
Qur'an, vol. 1, p. 388.
[41] Guillaume, Muhammad, pp. 239f, 260, 263. "Finhas" appears to have
been one of the few typically Jewish names of those living in Medina and
the surrounding area; cf. Horovitz, Untersuchungen, p. 163.
[42] See the references in n. 26, above, together with Sahih Bukhari,
vol. 8, pp. 529 f; Sahih Muslim, vol. 3, pp. 918 f. Cf. Qur'an 3:87.
[43] Note the many references to the Talmud in the "Medinan" suras in
Appendix F, pp. 414 f; cf. also Buhl, Muhammeds, p. 20.
[44] See p. 162, above.
[45] Bell, Origin, p. 120; most of these earlier passages only mention
Moses as having received "the Book," but no other prophet from a later age.
[46] Cf. Nöldeke and Schwally, GQ, vol. 1, pp. 145 f.
[47] The deficiency of Jewish names among the Jews of Medina, has led
some to suspect that they were either Arab converts to Judaism, or
"Arabized" Jews; Guillaume, Muhammad, pp. 239 f; Buhl, Muhammeds,
pp. 18 f; SEI, pp. 292 f; EI², s.v. "al-Madina," p. 994.
[48] EI², s.v. "al-Madina," p. 995.