Al-Wahidi reports from Ibn Abbas that verse 2:256 came down about women of the Ansar whose children kept dying. Each vowed that if a child lived, she would make it a Jew. When the Banu al-Nadir were expelled, some of these Ansar sons were among them, and their families did not want to give them up. Al-Fahl grades this report sound. Mujahid says it concerned Ansar sons nursed among the Jews, whose families wanted to force them into Islam. In another report, he names an Ansari's slave Subayh. Al-Suddi and Masruq link it to an Ansari father whose two sons became Christians and whom he wanted to force into Islam.

Al-Wahidi gives several reports on why Abraham asked to see the dead brought to life; al-Fahl gives no grades. Qatadah, al-Hasan, Ata al-Khurasani, al-Dahhak and Ibn Jurayj say Abraham saw a dead animal on a shore that land and sea creatures had torn apart, and he wondered how Allah would bring it back together. Ibn Zayd says it was a dead fish, and that Iblis whispered doubts to him. Ibn Ishaq says that after Abraham argued with Nimrod, he wanted to have seen it with his own eyes. Ibn Abbas, Said ibn Jubayr and al-Suddi say the angel of death told him Allah had taken him as His close friend. The sign of this would be that the dead are raised at his request.

Verse 2:262 came down about Uthman ibn Affan and Abd al-Rahman ibn Awf, according to al-Kalbi. Abd al-Rahman brought the Prophet 4,000 dirhams as charity, half of his 8,000, and the Prophet prayed for blessing on what he kept and what he gave. Uthman equipped the Muslims for the Tabuk campaign with a thousand camels and their gear, and gave his well of Rumah to the Muslims. Al-Wahidi also reports from Abu Sa'id al-Khudri that the Prophet raised his hands until dawn, praying for Allah to be pleased with Uthman, and then the verse was revealed about him.

Al-Wahidi reports from Jabir that verse 2:267 came down when a man brought poor dates as the charity due at the end of Ramadan; al-Fahl grades this chain weak. Al-Bara says it concerned the Ansar, who hung date clusters in the Prophet's mosque for the poor Emigrants, and some slipped in spoiled ones; al-Fahl grades this sound. Al-Kalbi says 2:271 answered the question of whether secret or public charity is better. On 2:272, Sa'id ibn Jubayr and Ibn al-Hanafiyyah say Muslims had avoided giving charity to non-Muslims until the verse came down. Al-Fahl calls both reports mursal and the first also weak. Al-Kalbi links the verse to Asma bint Abi Bakr's polytheist mother and grandmother asking her for help, or to Muslims with Jewish relatives.

For verse 2:274, al-Wahidi reports a saying of the Prophet that it came down about those who keep horses for Allah's cause, a view also held by Abu Umamah and others. Another report, from Ibn Abbas, says it concerned Ali, who spent his only four dirhams by night, by day, secretly and openly; al-Fahl grades its chain very weak. Al-Kalbi, from Ibn Abbas, says verses 2:278-279 came down when Banu Amr of Thaqif claimed interest owed by Banu al-Mughirah after the conquest of Mecca, while Ata and Ikrimah name al-Abbas and Uthman, al-Suddi names al-Abbas and Khalid ibn al-Walid, and al-Kalbi says 2:280 came down when Banu Amr refused Banu al-Mughirah time to repay.

Al-Wahidi reports from Abu Hurayrah that when verse 2:284 came down, saying Allah will call people to account for what is in their hearts, the Companions found it too hard to bear. The Prophet told them to say "We hear and obey." Once they said it, Allah revealed 2:285, then 2:286, which abrogated the earlier verse. Ibn Abbas gives a similar report: after they submitted, 2:286 came down, and Allah answered each of its prayers with "I have done so." Al-Wahidi cites both reports from Muslim's Sahih. The exegetes add that Abu Bakr, Umar and others complained to the Prophet, and relief came with 2:286 a year later.

Only verse 3:12 has entries. Al-Kalbi reports from Ibn Abbas that the Jews of Madinah were inclined to follow the Prophet after Badr, but changed their minds after the setback at Uhud. They broke their treaty with him, and Ka'b ibn al-Ashraf rode to Makkah to ally with Abu Sufyan. Al-Fahl grades this chain very weak. Ibn Ishaq, through Ikrimah and Sa'id ibn Jubayr from Ibn Abbas, says that after Badr the Prophet warned the Jews to accept Islam. They boasted that he had beaten only men untried in war, and the verse came down about them. Al-Fahl notes that one narrator in this chain is unknown.

Verse 3:18 came down, al-Kalbi says, after two rabbis from Syria came to the Prophet in Madinah. They recognised him from the description of the prophet expected at the end of time. They promised to believe in him if he could tell them the greatest testimony in Allah's Book. Allah then revealed this verse, and both men accepted Islam. The editor gives no grade for this report, but notes that Ibn Hajar traced it to al-Tha'labi.

Al-Wahidi gives three differing reports for verse 3:23. Al-Suddi says the Prophet invited the Jews to Islam. An-Nu'man ibn Awfa answered that they should take the dispute to their rabbis, and the Prophet replied, "No, to the Book of Allah." Ibn Abbas reports that the Prophet visited a Jewish house of study. There Nu'aym ibn Amr and al-Harith ibn Zayd claimed that Abraham was a Jew. They refused when the Prophet invited them to let the Torah judge between them. Al-Kalbi says the verse came down about the case of two people from Khaybar who committed adultery, when the Jews asked the Prophet what the punishment was.

Verse 3:26 came down about the Prophet's promise that his community would rule Persia and Rome. Al-Wahidi reports from Ibn Abbas and Anas that after the conquest of Mecca, the hypocrites and Jews mocked this promise; this report has no chain. Qatada says the Prophet asked his Lord for these kingdoms; al-Fahl grades this weak because a link is missing. A third report, from Amr ibn Awf, places it at the digging of the Trench. There the Prophet broke a rock, saw the palaces of Hira, Persia, Rome and Sanaa in its flashes, and said his community would conquer them. The hypocrites scoffed. Al-Fahl grades this chain very weak because of one narrator, Kathir.

Verse 3:28: al-Wahidi reports from Ibn Abbas that some Ansar kept close ties with Jewish men who were trying to turn them from Islam, and ignored warnings to stop. Al-Kalbi says it was about the hypocrite Abdullah ibn Ubayy and his followers, who sided with the Jews and idolaters. A third report, from Ibn Abbas, says Ubadah ibn al-Samit offered to bring 500 Jewish allies to the Battle of the Confederates; al-Fahl grades it very weak. Verse 3:31: al-Hasan and Ibn Jurayj say some people told the Prophet they loved their Lord. Other reports name the Quraysh, who said they worshipped idols out of love for Allah (very weak), the Jews, or the Christians of Najran.

Al-Wahidi reports from the commentators that the Najran delegation objected to the Prophet calling Jesus a servant of Allah. They challenged him to show them a man born without a father, and verse 3:59 came down. Al-Hasan says two monks from Najran asked who Jesus' father was. Verses 3:58-61 then came down, and the Prophet called them to invoke Allah's curse on the liars. He brought Hasan, Husayn and Fatimah, but the monks agreed to pay the jizyah tax instead. Al-Fahl grades this report weak because the Companion link is missing. Jabir gives a similar account that names the two as al-Aqib and al-Sayyid and adds Ali. Al-Fahl finds one narrator in Jabir's chain weak but supported by another chain. He grades weak al-Sha'bi's addition naming the family members.

Verse 3:68 came down about claims over Abraham. Al-Wahidi reports from Ibn Abbas that Jewish leaders told the Prophet they had the better claim to Abraham's religion, that Abraham was a Jew, and that the Prophet only envied them. A longer combined report says the verse came the day the Negus of Abyssinia protected Jafar ibn Abi Talib and the Muslim emigrants against Quraysh's envoys, Amr ibn al-As and Umarah, and called the Muslims "the party of Abraham." Al-Fahl quotes Ibn Hajar, who notes that no source for that story mentions this verse. A third report from Ibn Masud has the Prophet call himself closest to Abraham and recite the verse. Al-Fahl grades its chain weak because a link is missing.

Al-Wahidi says verse 3:69 came down about Muadh ibn Jabal, Hudhayfah and Ammar ibn Yasir when the Jews invited them to their religion. On verse 3:72, al-Hasan and al-Suddi say twelve Jewish rabbis from Khaybar and the villages of Urayna plotted to accept the Prophet's religion by tongue in the morning and renounce it in the evening, hoping his Companions would doubt and turn back. Mujahid, Muqatil and al-Kalbi say instead that it concerned the change of the qiblah to the Kaaba: Ka'b ibn al-Ashraf told his followers to pray toward it in the morning and reject it in the evening, so Muslims might return to their old qiblah.

Al-Wahidi's reports cover verse 3:77 only. Through Ibn Masud, he reports that al-Ash'ath ibn Qays said it came down about him. He had a dispute with a Jewish man over land (or a well, in one version). He had no proof, so the other man could simply swear an oath and keep it. Al-Fahl grades the chain sound, and al-Bukhari and Muslim record the report. Ibn Abi Awfa says instead that a trader in the market falsely swore he had been offered a higher price, to trick a Muslim buyer. Al-Kalbi says needy Jewish scholars changed the Prophet's description to keep Ka'b ibn al-Ashraf's gifts. Ikrimah names Jewish leaders, including Huyayy ibn Akhtab, who altered the Torah's description of the Prophet and swore it was from Allah.

Verse 3:79 is the only verse with entries. Al-Dahhak and Muqatil say it came down about the Christians of Najran, who worshipped Jesus. Al-Wahidi also reports from Ibn Abbas that Abu Rafi the Jew and a Najran Christian called al-Ribbis asked the Prophet whether he wanted them to worship him. He answered, "Allah forbid that anyone other than Allah be worshipped", and the verse came down; al-Fahl notes that a narrator in this chain is unknown. Al-Hasan says a man asked to prostrate to the Prophet and was told no one but Allah should receive prostration; al-Fahl grades this report mursal.

Verse 3:83 came down about a dispute, according to al-Wahidi's report from Ibn Abbas. The Jews and Christians brought their quarrel over the religion of Abraham to the Prophet, and each group claimed it had the better right to it. The Prophet told them that neither group followed Abraham's religion. They grew angry and said they would neither accept his judgement nor take up his religion, so Allah revealed this verse. Al-Fahl gives no grade, but notes that Ibn Hajar traces the report to al-Tha'labi.

Al-Wahidi reports from Ibn Abbas that verses 3:86-89 came down about a man of the Ansar who left Islam and joined the idolaters, then regretted it. His people sent him the verses, and he came back repentant, and the Prophet accepted him. Al-Fahl grades one chain of this report weak and another sound. Mujahid names the man as al-Harith ibn Suwayd, in a report al-Fahl grades weak and mursal. For verse 3:90, al-Hasan, Qatadah and Ata al-Khurasani say it came down about Jews who rejected Jesus and the Gospel, then also the Prophet and the Quran. Abu al-Aliyah says it was about Jews and Christians who rejected the Prophet after believing in his description.