And Ghawth ibn Jābir ibn Ghaylān ibn Munabbih said: “Aqīl ibn Ma‘qil narrated to me, from Wahb, who said: ‘One should act upon the three directions (nawāḥī) of religion, for religion has three aspects. These are the accumulation of righteous deeds for one who seeks to gather good deeds. The first aspect is to give thanks to Allah for the many blessings—those that come and go, those apparent and hidden, those new and old. The believer expresses gratitude for these and hopes for their completion. The second aspect of religion is yearning for Paradise, which has neither price nor parallel; only a wicked sinner or a hypocritical disbeliever would show indifference toward it or the deeds that lead to it. The third aspect is that the believer strives to flee from the Fire, against which no one has endurance or capacity; its torment is unlike all afflictions and its suffering unlike all sorrows. Its warning is great, its severity intense, and the Hereafter and its anguish terrible. Only a foolish, heedless loser would neglect to flee it and seek refuge in Allah—‘He has lost both the world and the Hereafter; that is the manifest loss’ (Quran 22:11).” (Previously cited source.) Ishāq ibn Raḥwayh said: “‘Abd al-Malik ibn Muḥammad al-Dhimārī narrated to us (the original reading ‘al-Damādī’ is a scribal error; the correct reading appears in al-Tārīkh al-Kabīr 1/95, biographical entry no. 261 of Muḥammad ibn Sa‘īd ibn Rummāna, in al-Muqtaḍā fī Sird al-Kunāʾ 2/126, and in Taqrīb al-Taḥdhīb p. 366; it is also said that his name was ‘Abd al-Malik ibn ‘Abd al-Raḥmān’). He said: Muḥammad ibn Sa‘īd ibn Rummāna told me—narrating from his father—‘It was said to Wahb: “Is not the key to Paradise ‘lā ilāha illā Allāh’ (there is no deity but Allah)?” He replied: “Indeed it is, but no key opens except with its teeth; whoever brings the key by its teeth to the door, it opens for him, and whoever does not, it does not.”’” (Narrated by al-Bukhārī in al-Tārīkh al-Kabīr 1/95 and by Abū Nu‘aym in al-Ḥilya 4/66.) And Muḥammad said: “Ismā‘īl ibn ‘Abd al-Karīm narrated to us: ‘Abd al-Ṣamad ibn Ma‘qil reported that he heard Wahb say: “The son of a king rode out with a troop of his people while still young; he was thrown from his horse, his neck was crushed, and he died in a land near a village. His father was enraged and swore to kill every inhabitant, trampling them under elephants. The elephants did not spare them, nor did the horses, nor the men. He advanced against them after giving wine to the elephants and horses, saying: ‘Trample them with the elephants, and if the elephants do not spare them, let the horses trample them, and if the horses do not spare them, let the men trample them.’ When the villagers learned of this and knew his intent to destroy them, they went out together, cried out to Allah, implored Him, and fervently prayed that He avert the evil of this tyrannical king and his scheme against them. While the king and his army advanced and the villagers supplicated, a horseman descended from the sky and fell among them; the elephants panicked, trampling the horses, which in turn overwhelmed the men. The king was killed along with his companions—trampled by elephants and horses—and Allah saved the villagers from their might and malice.”’” (Abū Nu‘aym, al-Ḥilya 4/66.) ‘Abd al-Razzāq narrated from al-Mundhir ibn al-Nu‘mān that he heard Wahb say: “Allah the Exalted said to the Rock of Jerusalem: ‘I will surely place My Throne upon you, gather My creation before you, and David will come to you riding on that day.’” (Previously cited source.) Simmāk ibn al-Faḍl narrated from Wahb: “I examine my morals and find nothing in them that pleases me.” (Previously cited source.) ‘Abd al-Razzāq also narrated from his father that Wahb said: “Perhaps I pray the dawn prayer with the ablution of the darkness [i.e., the last water before dawn].” (Abū Nu‘aym, al-Ḥilya 4/66–67.) And Bāqiya ibn al-Walīd said: “Thawr ibn Yazīd narrated to us (in one manuscript: ‘Bāqiya ibn al-Walīd from Zayd ibn Khālid’; in al-Ḥilya: ‘Bāqiya ibn al-Walīd from Zayd ibn Khālid ibn Ma‘dan’—both are scribal errors; the correct reading is established in the works of rijāl). He narrated from Khālid ibn Ma‘dan, from Wahb, who said: ‘Noah…’” (The text breaks off here.)