I say: After Ibn Isḥāq’s time this system fell into abeyance, and later an order was issued that a sum be taken from the public treasury to transport provisions and water for the wayfarers who set out for the Ḥajj. In many respects this is an excellent practice, too numerous to detail, yet it is obligatory that the expenditure come solely from the Bayt al-Māl and from the purest of its lawful revenues. Preferably it should be drawn from the poll-tax paid by the protected non-Muslims (1), for they themselves do not perform pilgrimage to the Ancient House. The ḥadīth states:

“Whoever possesses the means to perform Ḥajj and does not do so—let him, if he wishes, die a Jew or a Christian.” (2)

One of their poets, praising Quṣayy and his eminence among his people, recited: (3)

[Ṭawīl]
By my life, Quṣayy was called “the Gatherer,”
for through him God united the clans of Fihr;
They filled al-Baṭḥāʾ with glory and authority
and drove from us the erring men of Banū Bakr. (4)

Ibn Isḥāq said: When Quṣayy had concluded his war, his brother Rizāḥ ibn Rabīʿah returned to his homeland with those who were with him, along with his three paternal brothers—Hunn, Maḥmūd, and Jalahamah. (5)

Rizāḥ, responding to Quṣayy, recited:

[Mutaqārib]
When a messenger came from Quṣayy
and the envoy said, “Answer the friend,”
We rose to him, leading our chargers
and cast from us the heavy weight of weariness;
We rode through the night until dawn,
hiding by day so as not to halt, (6)
Our mounts were swift, like a flock of sand-grouse,
bearing us in response to Quṣayy’s call;
From al-Sir to Ashmadhayn we gathered,
from every clan we mustered a contingent; (7)
Ah, what a rally! In a single night
we swelled by more than a thousand, a bountiful flood; (8)
Then, when we passed ʿAsjar
and took the descent from Mustanākh… (9)