However, the author mentions a narration from some of the hadith scholars that contains an oddity; he says: Abu al-Shaykh ibn Hiban narrated it thus in the book.

The Shaykh : However, the author mentions a narration from some of the hadith scholars that contains an oddity; he says: Abu al-Shaykh ibn Hiban narrated it thus in the book. But when "Abu al-Shaykh" and "Ibn Hiban" appear together, it is a scribal error, and the correct name is Ibn Hayyan. Abu al-Shaykh and Ibn Hiban do not appear together; the correct name is "Abu al-Shaykh ibn Hayyan." In the book "Al-Thawab," he narrated from Sa'id ibn 'Abd al-'Aziz that he was asked: What is sufficiency in sustenance? He said: A day of fullness and a day of hunger. This is either an addition or a restriction regarding sufficiency, where he said: A day of fullness and a day of hunger. But the known meaning is that one is provided with what suffices him, and this is undoubtedly the case every day and night, not that one goes hungry; for whoever goes hungry has not been provided with sufficiency.
In reality, this hadith and the one before it are an exhortation for the Muslim to be content with moderation in matters, so that he does not seek abundant sustenance for fear that this sustenance and its acquisition will distract him from performing what is obligatory upon him. Likewise, he does not burden himself or make things difficult for himself by not providing for his needs and sufficiency, as is the guidance of many Sufis and followers of spiritual paths who claim that one of the means of training the soul that commands evil is starvation.
And to confirm this, there is a hadith in the book "Ihya' 'Ulum al-Din" whose beginning is authentic and whose end is false and has no basis. As for the authentic beginning, it is his saying (peace and blessings be upon him): This is the authentic part. In "Al-Ihya'", it was added: , "al-'uruq" means by hunger. This addition has no basis—praise be to Allah—as the one who traced the hadiths of that book, al-Hafiz al-'Iraqi, explicitly stated.
And among the errors of some scholars, from which no scholar on the face of the earth is safe, is that this addition occurred even in some of the books of Shaykh al-Islam Ibn Taymiyyah. And this reminds the student of knowledge that a person remains a scholar as long as he remains a student of knowledge; because no one is born a scholar. So it becomes clear to us in our review of the books of scholars who produce much writing, that there is variation between one work and another, between one research and another; and that is the Sunnah of Allah in His creation. Because when a person is a child, he begins to seek knowledge, then he continues to grow and increase in knowledge day after day until he reaches a rank among the ranks of the people of knowledge. But even so, he remains in need, and in need, in accordance with the truth of His saying (Glorified and Exalted is He): .
The scholars have no way to acquire knowledge except through the path of transmission, the transmission of the later generations from the earlier ones; that the student takes from his teacher, and that the seeker of knowledge takes from the books of those who preceded him among the people of knowledge, so that he may increase in knowledge upon knowledge.
It is apparent that the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) did not receive knowledge immediately upon beginning his pursuit of knowledge, and this is a natural matter. The book *Ihya' 'Ulum al-Din* contains what it contains of weak and fabricated hadiths, so he studied this book, and he had a remarkable and very remarkable memory, so the memorized content of this book became firmly established in his memory. Then, when he was asked about an issue, he would elaborate in his answer by citing verses and hadiths. Then, over time, he began to purify his information, whether in terms of narration or understanding. We find in some of his books traces of his early study, where he was still in the pursuit of knowledge. It appears that this addition in this hadith was received by him from *Ihya'* or from other books like *Ihya'* that contain hadiths of every kind. As it was said about *Ihya'*, we say, a fortiori, about the Shaykh al-Islam Ibn Taymiyyah: he took it and did not fabricate it. But Allah (Mighty and Majestic) bestowed upon the Shaykh al-Islam correct knowledge afterwards, until he became a reference in that, particularly in the science of hadith, to the extent that al-Hafiz al-Dhahabi exaggerated and said: "Every hadith that Ibn Taymiyyah does not know is not a hadith." We believe that there is some exaggeration in this, but when scholars want to display the rank of a scholar in a certain science, especially if he is wronged like the Shaykh al-Islam Ibn Taymiyyah, whose rights are suppressed, they say such things: "Every hadith that Ibn Taymiyyah does not know is not a hadith."
Thus, the sufficiency mentioned in these two hadiths is what is sufficient for a person, neither less than his need nor more; this is the middle, and the best of matters are their middles.