Al-Wahidi says these verses came down about the Negus, the Christian king of Abyssinia, and his companions. Ibn Abbas and a report from Ibn Shihab, citing Sa'id ibn al-Musayyib and Urwah, say the Negus's priests and monks wept and believed when Ja'far ibn Abi Talib recited the Quran to them; Ibn Shihab names Surah Maryam. Others say the Negus sent a delegation of seventy men who wept and believed when the Prophet recited Surah Ya Sin to them. Sa'id ibn Jubayr gives the same account with thirty men, but al-Fahl grades that chain weak and mursal.

Al-Wahidi reports from Ibn Abbas that a man told the Prophet that eating meat stirred his desire for women, so he had forbidden meat to himself. Verses 5:87-88 then came down. Al-Fahl grades this chain weak. The exegetes give a longer account. After the Prophet preached about the Day of Judgement, ten Companions met in the house of Uthman ibn Maz'un, among them Abu Bakr, Ali and Ibn Mas'ud. They vowed to fast every day, stay up every night and give up meat, women and perfume. The Prophet forbade this, and verse 5:87 came down. When they asked what to do about their oaths, the verse on thoughtless oaths came down. Al-Wahidi cites it as 2:225. Al-Fahl notes that the core of this story appears in al-Bukhari from Anas.

Al-Wahidi gives several reports for verses 5:90-91. Sa'd ibn Abi Waqqas said that, before wine was banned, he drank with some Emigrants and Helpers. When he said the Emigrants were better, a man struck him and split his nose. He told the Prophet, and this verse came down. Umar kept praying for a clear ruling on wine until this verse came. On hearing 'Will you not then abstain?' he said, 'We abstain' (al-Fahl grades the chain sound). Al-Wahidi adds Ali's account of a drunken Hamzah slaughtering his camels as one cause of the ban. Anas and al-Bara ibn Azib report that verse 5:93 came down when people asked about Companions who had died while still drinking wine (al-Fahl grades al-Bara's chain sound).

Verse 5:100: al-Wahidi reports from Jabir that a Bedouin who had made money selling wine asked whether spending it in obedience to Allah would help him. The Prophet said Allah accepts only what is good, and the verse came down confirming this. Al-Fahl grades the chain fair. For 5:101, Ibn Abbas says some people mockingly asked the Prophet questions like "Who is my father?" or "Where is my lost camel?" Ali relates instead that people kept asking whether Hajj was due every year, and the Prophet answered that if he said yes, it would become obligatory. Al-Fahl grades Ali's chain weak. Verse 5:105: al-Kalbi relates from Ibn Abbas that Arab hypocrites mocked the Prophet for accepting tribute (jizyah) from the non-Arab idolaters of Hajar but not from Arab idolaters.

Al-Wahidi reports from Ibn Abbas that Tamim al-Dari and Adi ibn Badda used to travel to Makkah. A man of the Banu Sahm of Quraysh travelling with them died where there were no Muslims, and he left his belongings with the two of them. They handed these to his family but kept back a silver cup inlaid with gold. The Prophet made them swear they had not hidden it. Later the cup turned up in Makkah with people who said they had bought it from the two men. Two of the dead man's heirs then swore that their testimony was truer than that of the two men, and these verses came down. Al-Fahl grades this chain weak, but he says reliable narrators corroborate it, so the report is sound.

Verse 6:7 came down about the idolaters of Mecca, according to al-Kalbi. They told the Prophet they would never believe him until he brought them a book from Allah, with four angels to testify that it came from Allah and that he was His messenger. The report rests on al-Kalbi alone, with no chain, and al-Fahl gives no grade. He notes that al-Qurtubi cites al-Kalbi naming the objectors as al-Nadr ibn al-Harith, Abdullah ibn Umayyah and Nawfal ibn Khuwaylid.

Al-Wahidi links only verse 6:13 to an occasion. Al-Kalbi reports from Ibn Abbas that the unbelievers of Makkah came to the Prophet and said they knew he was driven by need to preach his message. They offered him a share of their wealth so that he would become the richest man among them, if he gave up what he was doing. The verse came down in response. Al-Fahl gives no grade for this report and only notes that Ibn al-Jawzi and al-Qurtubi also cite it.

Verse 6:19 came down after the leaders of Makkah challenged the Prophet, al-Kalbi says. They told him they saw no one who believed his claim to be a messenger. They also said they had asked the Jews and Christians about him, and these claimed their scriptures held no mention or description of him. So they demanded that he show them someone who would testify that he was a messenger. Al-Kalbi gives no chain for this report. Al-Fahl gives no grade and notes only that later commentators cite it.

Verses 6:25-26 have reports; the rest have none. For 6:25, al-Wahidi reports from Ibn Abbas that Quraysh leaders, including Abu Sufyan, al-Walid ibn al-Mughirah and al-Nadr ibn al-Harith, listened to the Prophet. Al-Nadr told them it was only 'tales of the ancients', like the stories he told them himself. For 6:26, a report from Ibn Abbas says the verse came down about Abu Talib, who stopped the idolaters from harming the Prophet but kept away from his message. Al-Fahl grades its chain weak. Muqatil links it to Abu Talib defending the Prophet in verse. Others, including al-Suddi, say it was about the Meccan disbelievers who kept people from following the Prophet. Al-Fahl notes a broken chain for one version from Ibn Abbas.

Al-Wahidi gives three reports on verse 6:33. Al-Suddi says that al-Akhnas ibn Shariq asked Abu Jahl in private whether Muhammad was truthful. Abu Jahl said Muhammad had never lied, but if the clan of Qusayy also held prophethood on top of their other honours, nothing would be left for the rest of Quraysh. Abu Maysarah says that Abu Jahl and his companions told the Prophet they did not call him a liar but rejected what he brought. Muqatil says the verse came down about al-Harith ibn Amir ibn Nawfal, who called the Prophet a liar in public but at home said he believed him truthful.

Verses 6:52-53 came down about poor believers whom the Quraysh leaders wanted the Prophet to send away. Al-Wahidi reports from Sa'd, in a version Muslim also records, that Quraysh asked him to dismiss Sa'd, Ibn Mas'ud, Suhayb, Ammar, al-Miqdad and Bilal, and the Prophet was troubled by it; Ibn Mas'ud gives a similar report naming Khabbab, which al-Fahl grades weak. In Khabbab's own report, al-Aqra ibn Habis and Uyaynah ibn Hisn made the request; al-Fahl grades it weak and notes the verse is Meccan, while these two became Muslim after the Hijrah. Al-Rabi says the Prophet considered seating the nobles nearer, and Ikrimah says the request came through Abu Talib, and Umar urged agreeing but later apologized.

Verse 6:54: Ikrimah says it came down about the believers Allah had forbidden the Prophet to send away. After that, whenever the Prophet saw them, he greeted them first with peace. Mahan al-Hanafi says some people came to the Prophet saying they had committed great sins, and the verse came down after they left. Al-Fahl notes that this chain looks connected, but al-Bukhari called it broken. Verse 6:57: al-Kalbi says it came down about al-Nadr ibn al-Harith and the Quraysh leaders, who mockingly told Muhammad to bring on the punishment he threatened. Al-Fahl calls al-Kalbi a liar and this report worthless.

Verse 6:91: al-Wahidi reports from Ibn Abbas that some Jews asked the Prophet whether Allah had sent him a scripture, then swore Allah had sent down no book. Muhammad ibn Ka'b says envy drove the People of the Book to say it. Sa'id ibn Jubayr names Malik ibn al-Dayf, a fat rabbi, who said it in anger when the Prophet reminded him that the Torah says Allah hates a fat rabbi; al-Fahl calls this mursal. Verse 6:93's first part concerns Musaylimah, who claimed revelation. Its last part concerns Abd Allah ibn Sa'd ibn Abi Sarh, a scribe who claimed he could reveal the like and left Islam. This rests on Ibn Abbas via al-Kalbi, whom al-Fahl flags as unreliable, and on Shurahbil ibn Sa'd, graded weak and mursal.

Verse 6:100 is explained only through a statement from al-Kalbi. He says it came down about the zanadiqah (dualist heretics). They claimed that Allah and Iblis were brothers. In their view, Allah created people, riding beasts and livestock, while Iblis created snakes, wild beasts and scorpions. Al-Wahidi gives no chain for this report. The editor notes that al-Baghawi, al-Qurtubi and al-Khazin also cite it without a chain.

For verse 6:108, al-Wahidi gives three reports. Ibn Abbas says the pagans told the Prophet to stop insulting their gods or they would insult his Lord, and Qatada says Muslims insulted the idols and the pagans answered in kind. Al-Suddi says Quraysh leaders went to the dying Abu Talib, rejected the Prophet's call to say "There is no god but Allah," and threatened to insult him and the One who commanded him. Verses 6:109-111, according to Muhammad ibn Ka'b, came down when Quraysh swore to believe if al-Safa turned to gold, and the Prophet chose to give them time to repent rather than risk punishment; the editor cites Ibn Kathir calling this report mursal.