Sayyiduna Jabir (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) ordered that a piece of meat from every sacrificed camel be taken and put into the pot. So the meat was cooked, and the Prophet (peace and blessings be upon him) and his companions ate that meat and drank the broth. This narration is from Hasan Za’farani. Imam Abu Bakr (may Allah have mercy on him) says that a questioner asked,“Can the one who offers the obligatory sacrifice during Hajj eat from the meat of that sacrifice?”I replied: When a person performing Hajj Tamattu’ or Hajj Qiran slaughters or sacrifices a camel, or offers more than one-seventh share of a camel or cow, then he may eat from the meat that exceeds the seventh share, because for the one performing Hajj Tamattu’ or Qiran, it is obligatory to sacrifice one-seventh of a camel or cow. According to those scholars who consider that a camel can be sacrificed on behalf of ten people, then for the pilgrim performing Tamattu’ or Qiran, one-tenth of a camel is obligatory. As I have clarified in the narrations of Sayyiduna Miswar, Marwan, and Ibn Abbas (may Allah be pleased with them), or it is obligatory for such a pilgrim to slaughter a complete goat. Therefore, whoever offers more than one-seventh share of a camel or cow as a sacrifice may eat from this voluntary portion, just as one who offers a voluntary sacrifice on Eid may eat from it. To my knowledge, the Noble Prophet (peace and blessings be upon him) also ate from his sacrifice in this manner, because he sacrificed one hundred camels. Certainly, due to Qiran, it was obligatory for him to sacrifice one-seventh or one-tenth of a camel. All the camels he sacrificed beyond this were voluntary. Therefore, he took a piece from each, put it in the pot, cooked it, drank the broth, and ate the meat. But if you had offered only the obligatory amount of sacrifice for Hajj Qiran or Tamattu’, then in my view, it would not have been permissible to eat from it. In my view, it is certain that when a right becomes obligatory in a person’s wealth, he cannot benefit from that obligatory wealth alone. But if someone says that the Hajj sacrifice is obligatory upon him, yet he can eat all or some of its meat, because a person can eat his own wealth and can eat another’s wealth with permission, then this is not acceptable. But if the Hajj sacrifice is obligatory upon him, it is impossible to say that this sacrifice is obligatory upon him, yet it is his own wealth, so he can eat from it. This would lead to the issue that if zakat is obligatory on a person’s animals, he could slaughter and eat the zakat animal; if ‘ushr is obligatory on his grain, he could grind and eat it; and if zakat is obligatory on his fruits, he could eat those fruits. But no person with understanding of religion would say such a thing.