But the author mentions a narration from some of the hadith scholars that contains oddity. He says: Abu al-Shaykh ibn Hiban narrated it this way in the book, but Abu al-Shaykh, if Abu al-Shaykh and Ibn Hiban are combined...

The Shaykh : But the author mentions a narration from some of the hadith scholars that contains oddity. He says: Abu al-Shaykh ibn Hiban narrated it this way in the book, but Abu al-Shaykh, if Abu al-Shaykh and Ibn Hiban are combined, it is a scribal error, and the correct name is Ibn Hayyan. Abu al-Shaykh and Ibn Hiban are not combined. The correct name is Abu al-Shaykh ibn Hayyan in the book... 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 excess or tightness in 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 without doubt every day and night, not that he goes hungry. So whoever goes hungry has not been provided with sufficiency. And in reality, this hadith and the one before it only contain a share for the Muslim to be content with moderation in matters. So he does not seek abundant sustenance for fear that this sustenance will distract him from performing what is obligatory upon him in matters, and... as he does not burden himself or make it difficult for himself by not providing for his needs and sufficiency. And this is the guidance of many of the Sufis and the people of the path who claim that one of the means of training the soul that commands evil is hunger. And to confirm this, there is in the book "Ihya' 'Ulum al-Din" a hadith whose first part is authentic and whose last part is false and has no basis. As for the first authentic part, it is his saying (peace and blessings be upon him) This is the authentic part. In al-Ihya', it was added: meaning the veins by hunger. This addition has no basis, and praise be to Allah, as stated by the one who extracted the hadiths of that book, namely al-Hafiz al-'Iraqi. And among the mistakes 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. This is something that reminds the student of knowledge that a person remains a scholar as long as he remains a seeker of knowledge, and that no one is born a scholar. So it becomes clear to us in our review of the books of scholars who are prolific in authorship, a difference between one work and another, between one research and another, and that is the way of Allah in His creation. And the person, just as he is a child who begins to seek knowledge, then 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 with that, he remains in need and in need, in verification of His saying (Glorified and Exalted is He) And 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 student takes from the books of those who preceded him from the people of knowledge to increase knowledge upon knowledge. And it is apparent that Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) did not receive... at the beginning of his seeking of knowledge. And this is a natural matter that the book Ihya' 'Ulum al-Din contains what it contains of weak and fabricated hadiths. So he studied this book, and he had a wonderful and very wonderful memory, so the memorized content of this book became fixed in his memory. Then when he was asked about an issue, he would elaborate in his answer by mentioning verses and hadiths. Then with time, he began to purify his information, whether in terms of narration or in terms of understanding. So we find in some of his books traces of his early study, where he was still in the process of seeking knowledge... that this addition in this hadith he received from al-Ihya' or from others like the books of al-Ihya' that contain hadiths of whatever comes and goes. So as it was said about al-Ihya', we say, a fortiori, about Shaykh al-Islam Ibn Taymiyyah... But Allah (Mighty and Majestic) bestowed upon Shaykh al-Islam correct knowledge afterwards, until he became a reference in that, even in the science of hadith in particular, 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 show the rank of a scholar in a certain science, especially if he is wronged, and Shaykh al-Islam Ibn Taymiyyah is wronged in his rights, they say such things: Every hadith that Ibn Taymiyyah does not know is not a hadith.
So the sufficiency mentioned in these two hadiths is what suffices the person, what does not fall short of his need and does not exceed it. This is the middle, and the best of matters are their middles.