al-Bayhaqī said following the narration of ʿAmr: "So the provision to Medina was preserved by ʿAmr ibn Dīnār from ʿAṭāʾ (meaning it was not preserved by Ibn Jurayj from him) and it was also preserved by ʿAbd al-Malik ibn Abī Sulaymān from ʿAṭāʾ, and it was preserved by Zuhayr ibn Muʿāwiyah (I said: and others as previously indicated) from Abū al-Zubayr from Jābir." The mentioned provision was narrated by Companions other than Jābir. 1 - Thawbān, the freed slave of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam). It was recorded by Muslim, al-Dārimī, and al-Bayhaqī. 2 - Abū Saʿīd al-Khudrī: "We used to take provisions from the meat of the pilgrimage until nearly a year would pass over it." It was recorded by Aḥmad (3/85) with a good chain of narration. (Note) It has become widespread among people returning from ḥajj to express extreme discontent over what they see of gifts and sacrifices in Minā becoming food for birds and wild beasts, or being buried in large pits dug by mechanical excavators. This has even led some official muftis to issue fatwás to some people allowing, or even obligating, the spending of the prices of sacrifices and gifts in Minā on the poor, or to purchase their substitutes in the countries of those responsible for them. I am not currently in a position to explain the injustice and contradiction to the texts that require what is feasible from the sacrifice without its value in such a fatwá. Rather, my purpose is to point out that the mentioned discontent should be understood as the responsibility of the Muslims themselves for many reasons that cannot be mentioned now. However, I will mention one reason here, which is their failure to emulate the righteous predecessors (raḍiya Allāhu ʿanhum) in benefiting from the gifts