al-Bayhaqī, who said after narrating ʿAmr’s report: “The taking of provisions to Medina was accurately preserved by ʿAmr ibn Dīnār from ʿAṭāʾ—that is, Ibn Jurayj did not preserve it from him. It was also accurately preserved by ʿAbd al-Malik ibn Abī Sulaymān from ʿAṭāʾ, and by Zuhayr ibn Muʿāwiyah—I say: and others as well, as previously indicated—from Abū al-Zubayr, from Jābir.”

The aforementioned taking of provisions was also narrated by Companions other than Jābir:

1. Thawbān, the freedman of the Messenger of Allah, peace and blessings be upon him. It was recorded by Muslim, al-Dārimī, and al-Bayhaqī.

2. Abū Saʿīd al-Khudrī: “We would take as provisions dried meat from the pilgrimage offerings, until nearly a full year would pass over it.” It was recorded by Aḥmad (3/85) with a good chain of transmission.

Note: Among those returning from Hajj, there has become widespread intense resentment at seeing the sacrificial offerings and animals in Minā become food for birds and beasts of prey, or morsels for the huge trenches dug by mechanical excavators and then buried within them. This has even led some official muftis to issue legal opinions to certain people permitting—and indeed requiring—the prices of the sacrificial animals and offerings in Minā to be given to the poor, or for replacements to be purchased with them in the countries of those upon whom they are required.

I am not presently concerned with explaining the injustice and contradiction of the texts involved in such a legal opinion, which require whatever sacrificial offering can be afforded rather than its monetary value. My purpose is only to point out that those responsible for the resentment mentioned are the Muslims themselves, for many reasons that there is no room to mention now. I shall mention here only one of them: their failure to follow the example of the righteous predecessors, may Allah be pleased with them, in benefiting from the sacrificial offerings