Ziyad ibn Abi Ayyub related that Abu Thumayla told them, and ʻAbd al-ʻAzīz ibn Abī Rawwād said: “I asked Ikrima of Nishapur, ‘A man wishes to relieve himself while wearing a ring inscribed with the name of Allah; what should he do?’ He replied, ‘Turn the bezel of the ring inward against the palm of your hand and then close your fist over it.’” (Narrated by Abu Nu‘aym in al-Hilya 3:328). Imam Aḥmad related on the authority of Umayya ibn Khālid that he heard Shu‘ba say: “Khalid al-Hudhā’ stated, ‘Everything about which Muḥammad ibn Sirīn said “I was admonished concerning it” (in some recensions read thabat, a copyist’s error—the reading in the Musnad is the correct one) from Ibn ‘Abbās was actually received from Ikrima, whom he met in Kūfa during the days of al-Mukhtār.’” (Narrated by Abu Nu‘aym in al-Hilya 3:328; al-Khaṭīb in Tārīkh Baghdād 5:334; Ibn Sa‘d in al-Ṭabaqāt 7:194 via Umayya; al-Mizzī in Tahdhīb al-Kamāl 25:348). Sufyān al-Thawrī said: “Take ritual ordinances (manāsik) from Sa‘īd ibn Jubayr, Mujāhid, and Ikrima.” He also said: “Accept Qur’ānic exegesis (tafsīr) from four authorities: Sa‘īd ibn Jubayr, Mujāhid, Ikrima, and al-Dahhāk.” Ikrima said: “I encountered two hundred Companions of the Messenger of Allah ﷺ in this mosque.” Muḥammad ibn Yūsuf al-Firyābī related on the authority of Isrā’īl, from Sa‘īd ibn Masrūq, from Ikrima: “The horses that occupied Sulaymān ibn Dāwud (peace be upon him) numbered twenty thousand, and he hamstrung them.” (Narrated by Muḥammad ibn Naṣr ibn al-Ḥajjāj al-Marwazī in Ta‘dhīm Qadr al-Ṣalāh 1:102). Abū Bakr ibn Abī Shayba narrated from Mu‘tammir ibn Sulaymān, from al-Ḥakam ibn Ubayyan, from Ikrima, commenting on Qur’ān 4:17 (al-Nisā’): “Those who do wrong in ignorance and then soon repent.” He said: “All of worldly life is ‘soon’ (qarīb), and all of it is ignorance (jahl).” (Narrated by Abu Nu‘aym in al-Hilya 3:329). On Qur’ān 28:83 (al-Qaṣaṣ): “Those who do not desire highness in the land or corruption.” He said: “It refers to sultans and kings; ‘no corruption’ means not engaging in sins against Allah, and ‘the end’ (wa al-‘āqibah) denotes Paradise.” (Narrated by Abu Nu‘aym in al-Hilya 3:329–330). On Qur’ān 7:165–166 (al-A‘rāf): “When they forgot what they were reminded of” means they abandoned the exhortations; “with a wretched punishment” means severe; “when they transgressed what they were forbidden” means they persisted defiantly; “humiliated” means degraded. And on Qur’ān 2:66 (al-Baqarah): “We made it an example for what was before it and for what was after it… and a reminder” means a lesson for past and future nations to deter idolatry and sin. (Narrated by Abu Nu‘aym in al-Hilya 3:331). Ibn ‘Abbās said: “On the Day of Resurrection Allah will resurrect those who transgressed and will hold to account those who neglected enjoining good and forbidding evil; their transformation (maskh) into other creatures is a punishment already manifesting in this world when they abandoned these duties.” (Narrated by Abu Nu‘aym in al-Hilya 3:331). Ikrima reported that Ibn ‘Abbās said: “By Allah, all those people perished; those who enjoined and forbade were saved, while those who neither enjoined nor forbade were destroyed alongside the sinners. This refers to the people of Ailah, a village on the seashore. Allah had commanded Banu Isrā’īl to devote themselves to Friday, but they insisted on Saturday, claiming that Allah completed creation on that day.” (In al-Hilya rendered “mustawiya,” report in 3:330). They further recounted the story of the Sabbath-keepers, the prohibition on fishing that day, how sea creatures came only on Saturday, and the methods they devised to catch them. Some objected: “Why do you admonish a people whom Allah is about to destroy or punish with severe torment?” The admonishers replied: “As an excuse to your Lord, so that perhaps they may become righteous.” (Qur’ān 7:164). (Narrated in al-Hilya 3:330).