Al-Kalbi and Abu Rawq say verse 3:93 came down when the Prophet said he followed the religion of Abraham. The Jews objected that he ate camel meat and drank camel milk. The Prophet replied that these were lawful for Abraham. The Jews then claimed that everything they forbade had been forbidden since Noah and Abraham, and the verse came down to refute them. Al-Fahl calls both narrators utterly unreliable. On verse 3:96, Mujahid says Muslims and Jews were arguing over which house was greater. The Jews said Jerusalem's holy house was greater, as the land the prophets migrated to, and the Muslims said the Kaaba was.

Al-Wahidi reports from Ikrimah that verse 3:100 came down when a Jew recited war poetry at a gathering of the Aws and Khazraj, two Medinan tribes. This stirred up their old pre-Islamic feud until they took up arms. The Prophet stood between the ranks and recited the verse, and they laid down their weapons and embraced (al-Fahl grades the chain weak). Zayd ibn Aslam names the instigator as Shas ibn Qays, who sent a young Jew to remind them of the Battle of Bu'ath. In his account, the verse came after the Prophet rebuked them and they made peace. From Ibn Abbas, by two chains graded weak and very weak, al-Wahidi reports that verses 3:101-103 came down when the Aws and Khazraj nearly fought over their old enmity.

Ikrimah and Muqatil say verse 3:110 came down about Ibn Masud, Ubayy ibn Kab, Muadh ibn Jabal and Salim, the freed slave of Abu Hudhayfah. Two Jews, Malik ibn al-Dayf and Wahb ibn Yahudha, had told them that their own religion and people were better. Muqatil says 3:111 came down when Jewish leaders such as Kab ibn al-Ashraf harmed Abdullah ibn Salam and his companions for accepting Islam. On 3:113, Ibn Abbas and Muqatil say Jewish rabbis claimed that only their worst had believed in the Prophet. Ibn Masud instead links 3:113-115 to a night when the Prophet delayed the night prayer and said no other faith's followers remember Allah at that hour. Al-Fahl grades one chain of this report fair and another weak.

Verse 3:118 came down about some believers who stayed on close terms with the hypocrites and kept up ties with certain Jewish men. They did this because of family ties, friendship, alliances, being neighbours, and kinship through nursing. Al-Wahidi reports from Ibn Abbas and Mujahid that Allah revealed the verse to forbid them from taking these people as close confidants, for fear that they would lead them into trial. The footnotes name the sources of the report but give no grade for it.

Al-Wahidi says verse 3:121 came down about the battle of Uhud. He cites Abd al-Rahman ibn Awf, who told his nephew to read the verses from this point in the chapter to find the story of Uhud; al-Fahl grades that chain weak. For verse 3:128 he gives differing reports. Anas says the Prophet's tooth was broken and his face bloodied at Uhud, and he asked how a people could succeed who did this to their prophet; al-Fahl grades the chain sound. Ibn Umar says the Prophet had cursed certain hypocrites by name in the dawn prayer. Abu Hurayrah says he prayed against the tribes of Lihyan, Ri'l, Dhakwan and Usayyah, and stopped when the verse came down.

Verse 3:135 came down about a sinner who repented, and al-Wahidi gives differing reports. Through Ata, he reports from Ibn Abbas that it was about Nabhan the date-seller, who embraced and kissed a woman buying dates, then regretted it and told the Prophet. The editor cites Ibn Hajar calling one narrator a liar. Through al-Kalbi, Ibn Abbas says an Ansari kissed the hand of his absent Thaqafi brother's wife, then wandered the mountains in repentance. Verses 135-136 then came down, and the Prophet told Umar they apply to everyone. Ata says Muslims asked whether the Israelites were dearer to Allah, since their sins' penalties appeared written on their doors. Ibn Hajar calls that chain strong.

Verse 3:139 came down at Uhud. Al-Wahidi reports from Ibn Abbas that the Muslims were routed, and Khalid ibn al-Walid led the idolaters' cavalry to get above them on the mountain. The Prophet prayed that they would not rise above the Muslims, and Allah revealed the verse. Some Muslim archers then climbed the mountain and shot at the cavalry until it was driven back. For verse 3:140, Rashid ibn Sa'd says the Prophet returned grieving from Uhud, and women brought in their slain husbands and sons, striking their faces. The Prophet asked, "Is this how You treat Your Messenger?" Then the verse came down.

Al-Wahidi cites Atiyyah al-Awfi on verses 3:144-148. He says that at the Battle of Uhud the Muslims were routed. Some said that Muhammad had been struck down and urged surrender, saying "they are only your brothers." Others asked whether, if he had been struck down, they would not carry on as their Prophet had until they joined him. Allah then revealed these verses. Al-Fahl calls the report mursal and notes that Atiyyah is weak.

Al-Wahidi cites al-Suddi on verse 3:151. As Abu Sufyan and the idolaters headed back to Makkah after Uhud, they regretted leaving the few surviving Muslims alive. They decided to return and wipe them out. Allah then cast terror into their hearts, they gave up the plan, and the verse came down. On verse 3:152, Muhammad ibn Kab al-Qurazi says that after the Prophet returned to Madinah, some Companions asked why they had suffered this defeat when Allah had promised them victory. The verse came down in answer, and its words about those who wanted worldly gain refer to the archers at Uhud.

Verse 3:165 came down after Uhud. Al-Wahidi reports from Ibn Abbas, who heard it from Umar ibn al-Khattab, that at Uhud the Muslims were punished for taking ransom from the captives at Badr the year before. Seventy of them were killed, the Prophet's companions fled, his front tooth was broken, the helmet was crushed on his head, and blood ran down his face. Allah then revealed this verse, and "it is from yourselves" means because they took the ransom. Al-Fahl notes that Muslim records a longer version, and al-Tirmidhi calls it hasan sahih gharib.

Al-Wahidi reports from Ibn Abbas (al-Fahl grades the chain weak) and Jabir (chain fair) that verse 3:169 came down after the martyrs of Uhud, Jabir's father among them, asked Allah to tell those left behind of their bliss. A mursal report from Said ibn Jubayr names Hamzah and Mus'ab ibn Umayr. Others link the verse to the martyrs of Bi'r Ma'unah. Verses 3:172-175 came down about the seventy men who pursued Abu Sufyan after Uhud, though they were warned of his large force. This rests on Amr ibn Dinar (graded weak as mursal) and on Qatadah for 3:173 (mursal). Aishah, in a report al-Fahl traces to al-Bukhari's Sahih, names Abu Bakr and al-Zubayr among them.

Verse 3:179: al-Suddi says the Prophet said his community had been shown to him and he knew who would believe and who would not. The hypocrites mocked this, saying he did not even know them, and the verse came down. Al-Kalbi says Quraysh demanded that he tell them who would believe. Abu al-Aliyah says the believers asked for a sign to tell believers from hypocrites. Verse 3:180: al-Wahidi says most commentators hold it came down about those who withhold zakat. A footnote quotes Ibn Hajar doubting that most held this view. Al-Wahidi also reports from Ibn Abbas that it came down about Jewish scholars who hid the description of Muhammad, with their 'withholding' meaning hiding knowledge.

Ikrimah, al-Suddi, Muqatil and Ibn Ishaq say that verse 3:181 came down after Abu Bakr urged the Jewish scholar Finhas ibn Azura to believe. Finhas replied that if Allah asks for loans, then Allah is poor. Abu Bakr struck him, Finhas denied saying it, and the verse confirmed Abu Bakr's account. Mujahid gives a shorter version, which al-Fahl calls mursal. Al-Kalbi says verse 3:183 was about Ka'b ibn al-Ashraf, Finhas, Huyayy ibn Akhtab and others, who demanded an offering consumed by fire. Ka'b ibn Malik links verse 3:186 to the abuse of the Prophet by Jews and polytheists, including Ka'b ibn al-Ashraf's poems, and al-Fahl grades the chain sound. Usamah ibn Zayd links it to an insult from Abdullah ibn Ubayy that the Prophet forgave.

Verse 3:188 came down about hypocrites, al-Wahidi reports from Abu Said al-Khudri. They stayed behind when the Prophet went out to fight, then made excuses and swore oaths when he returned, wanting praise for what they had not done. Al-Wahidi notes that al-Bukhari and Muslim also record this report. In another report, also in al-Bukhari and Muslim, Ibn Abbas says the verse is about Jews whom the Prophet questioned. They hid the truth, told him something else and expected praise for it. Ibn Abbas then recited verse 3:187. Al-Dahhak says the Jews of Medina wrote to Jews elsewhere telling them to reject Muhammad and then praised themselves for it. Al-Fahl grades al-Dahhak's report very weak.

Al-Wahidi reports from Ibn Abbas that Quraysh asked the Jews what signs Moses had brought, and the Christians what Jesus had done. Then they asked the Prophet to pray that Allah turn the hill of al-Safa into gold, and verse 3:190 came down. Al-Fahl grades the chain weak and the text objectionable, noting that the verse is Medinan while the gold request was made in Mecca. Verse 3:195 came down after Umm Salamah told the Prophet that she did not hear Allah mention women in connection with the migration at all. Al-Fahl grades this report sound.

Al-Wahidi reports, without naming an authority, that verse 3:196 came down about the idolaters of Mecca. They lived in ease and comfort, trading and enjoying themselves. Some of the believers said: "The enemies of Allah are doing well, as we see, while we are worn out by hunger and hardship." The verse was then revealed. Al-Fahl gives no grading and notes only that al-Baghawi also cites the report in his commentary.

Verse 3:199: al-Wahidi reports from Jabir, Anas, Ibn Abbas and Qatadah that it came down about the Negus. When he died, the Prophet told his Companions to pray for their brother who had died in another land. The hypocrites mocked him for praying over an Abyssinian Christian he had never seen. Al-Fahl grades the chain of Anas's report sound. Mujahid, Ibn Jurayj and Ibn Zayd say instead that it concerns all the believers among the People of the Book. On verse 3:200, Abu Salamah ibn Abd al-Rahman said there was no garrison warfare in the Prophet's time, so 'stand on guard' meant waiting for one prayer after another. Al-Fahl grades this chain weak.

Al-Wahidi cites Muqatil and al-Kalbi on verse 4:2. A man of Ghatafan held a large sum belonging to his orphaned nephew and refused to hand it over when the boy came of age. They took the dispute to the Prophet, the verse came down, and the uncle gave the wealth back. Al-Fahl grades a related report mursal and weak. On verse 4:3, Aishah says it came down about a guardian who would not let his wealthy orphan ward marry because he wanted her wealth, and who mistreated her. Muslim records this report. Sa'id ibn Jubayr, Qatadah and others, and Ibn Abbas in one report, say instead that people were careful with orphans' wealth but married as many women as they wished without being fair to them.

Al-Wahidi gives this report about verse 4:6 without naming the authority it rests on. The verse came down about Thabit ibn Rifa'ah and his paternal uncle. Rifa'ah died and left his son Thabit as a young child. Thabit's uncle went to the Prophet and said, "My brother's son is an orphan in my care. What may I take from his wealth, and when should I hand it over to him?" Allah then revealed this verse. Al-Fahl gives no grade for the report. He notes only that al-Baghawi, al-Khazin and al-Bahr al-Muhit also cite it.

Al-Wahidi cites the exegetes on verse 4:7. They say Aws ibn Thabit al-Ansari died and left a widow, Umm Kujjah, and three daughters. His two cousins, Suwayd and Arfajah, took all his wealth, because in pre-Islamic times women and young children did not inherit. Umm Kujjah complained to the Prophet, and this verse was revealed. Al-Fahl grades this report fabricated, since it comes through al-Kalbi from Ibn Abbas. On verse 4:10, Muqatil ibn Hayyan says it was revealed about Marthad ibn Zayd of Ghatafan, who managed his young orphaned nephew's wealth and consumed it.

Verse 4:11 came down about Jabir ibn Abd Allah. Al-Wahidi reports from Jabir that the Prophet and Abu Bakr visited him while he was ill and unconscious. The Prophet sprinkled water from his ablution on him, Jabir came round and asked what to do with his wealth, and the verse was revealed; al-Wahidi notes that al-Bukhari and Muslim also record this. In a second report, also from Jabir, a widow brought her two daughters to the Prophet. Their father had been killed at Uhud, and their uncle had taken all their inheritance. The verse then came down, and the Prophet told the uncle to give the girls two-thirds and their mother one-eighth, and to keep the rest. Al-Fahl grades this second chain weak.

Verse 4:19 came down about a pre-Islamic custom. Al-Wahidi reports from Ibn Abbas that when a man died, his relatives had more right to his widow than her own family did. They could marry her themselves, marry her to someone else, or keep her from marrying at all. Al-Bukhari also records this report. The exegetes add that Kubayshah bint Ma'n's stepson inherited her as a wife after Abu Qays ibn al-Aslat died. He then neglected her so that she would pay to be released. She complained to the Prophet, other women of Medina said they were in the same position, and the verse came down. Al-Fahl notes that al-Wahidi took this account from al-Tha'labi without saying so.

Al-Wahidi says verse 4:22 came down about men who married their fathers' widows, among them Hisn ibn Abi Qays, al-Aswad ibn Khalaf, Safwan ibn Umayyah and Manzur ibn Zabban. In a report from Ash'ath ibn Sawwar, Qays proposed to his late father's widow, and she went to ask the Prophet before the verse came down. Al-Fahl grades that chain weak. For verse 4:24, al-Wahidi reports from Abu Said al-Khudri that Muslims took women captive at Awtas whose pagan husbands were still alive. The Muslims were reluctant to have relations with them and asked the Prophet, and the verse came down. Al-Fahl grades two chains of this report weak because they are broken, and the version in Muslim's collection sound.