Hi, that's quite improbable, there are no sources (reliable or less-reliable) to claim that. There may be some doubt that the Buddha came to Sri Lanka or even Thailand and BUrma, but regarding Arabia, there is only one short story when a monk told the Buddha that he was going there, however, Buddha is not mentioned as gone there.
You can see more information here:
The cult of the goddess Pattini = Gananath Obeyesekere
The Arab and the South Indian presences were handled in radically different ways. The Arabs, who were involved in active trade before the advent of the Portuguese in 1505, were always and alien group; they were never Sinhalized, nor were their religious beliefs incorporated into Sinhala religion. Arab groups who settled on the coast by and large maintained their ethnic and religious identity, distinct from their Sinhala neighbors. Nevertheless, their presence did have some impact on Sinhala religion: Mecca became well known to Buddhists, and the Buddha himself was given an added cognomen, Makkama Muni, sage of Mecca! It was believed that the Buddha himself planted one of his footprints in the sands of Mecca and the other on Sri Pada (Adam's Peak). Furthermore, there was a great dagaba, enshrining the BUddha's relics in Mecca (Makkama Maha Vehera) according to Sinhala folklore. This notion, I suspect, developed out of the Muslims' disconcerting practice (to the Sinhalas) of praying facing Mecca. From this developed the notion that the Muslim god was subservient to the Buddha; when Muslims worshiped they were in fact also paying homage to the Buddha, recognizing his superiority, for his footprints and relics were enshrined in Mecca. Secondhand descriptions of minarets and domes in Arab cities must have led to the notion of the great dagaba of Mecca. The supremacy of the Buddha in Sri Lanka, his immanent presence in the land of the Dhamma, could not be disputed.
The Muslim habit of worship facing Mecca in turn probably led the SInhala people in this region to face in the direction of the sacred footprint at Sri Pada when uttering the five precepts of Buddhism in their homes. This act constitutes a symbolic statement, in the sense in which I defined it earlier, that in fact the Muslims are doing a similar thing - paying their respects to the Buddha's footprint in Mecca. THus the words uttered by Devol Deviyo at the commencement of the fire trampling ritual are not idiosyncratic: "I have looked toward Mecca, toward Kalaniya, toward the peak of the sacred footprint." All three, according to popular myth were places the Buddha had visited; he had actually set his footmark at Mecca and Sri Pada. BUt note that the old chronicles mention only Kalaniya and Sri Pada; Mecca is a later invention, prompted by the Muslim presence in Sri Lanka. The Muslims could be tolerated only if their god and their system of worship were, from the Sinhala viewpoint, subsidiary to the Buddha and Buddhism. Not only was Allah worship subsidiary to worship of the Buddha, but the Muslim saints were under the suzerainty of the SInhala gods. This idea is best expressed at Kataragama in what is probably a much later development. A Muslim saint is buried at Kataragama itself; large numbers of Muslims come to ask favors of this saint. Thus his shrine is under the general jurisdiction of the god Kataragama. Muslims are outside the moral community of Sinhala Buddhists: they, like the Vaddas of Mahiyangana (Obeyesekere 1963) are permitted their own system of worship subject to the formal overlordship of Kataragama.
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May we all be happy,
Buddhist monk Czech Sarana (from Czech Republic)