the ability to reach it himself, and it was possible for him to carry it out, then he is bound by it. Ibn 'Aqil said: If he is restricted from going out, there are two narrations regarding the slaughtering of this vowed offering in the place of his restriction, just as there are for the Hajj offerings. He chose that the correct view is the permissibility of slaughtering it in the place of his restriction, because the Prophet (peace and blessings of Allah be upon him) slaughtered his offering at al-Hudaybiyyah. The second [narration] is that if it is possible for him to send it with someone else, it is not permissible for him to slaughter it in his location, because it was possible for him to deliver the vowed [offering] to its place, so he is bound to do so, like the one who is not restricted.
697- Issue: He said: (As for fasting, it suffices in any place.)
We do not know of any disagreement regarding this. This is what Ibn 'Abbas, 'Ata', al-Nakha'i, and others said; this is because the benefit of fasting does not extend to anyone else, so there is no meaning in restricting it to a specific place, unlike the offering and providing food, for their benefit extends to those to whom they are given.
Section: It is a Sunnah to place a garland (taqlid) on the offering, which is to place sandals, the ears of water skins, their loops, or a strap for a water container (1) around their necks. This is the same whether they are camels, cows, or sheep. Malik and Abu Hanifah said: It is not a Sunnah to place a garland on sheep, because if it were a Sunnah, it would have been transmitted just as it was transmitted for camels. Our argument is that 'Aisha said: "I used to twist the garlands for the Prophet (peace and blessings of Allah be upon him), so he would garland the sheep and stay with his family in a state of purity (halal)." In another wording: "I used to twist garlands for the sheep of the Prophet (peace and blessings of Allah be upon him)." Narrated by al-Bukhari (2). Also, because it is an offering, it is a Sunnah to garland it like camels, and because if it is a Sunnah to garland camels while it is possible to identify them by marking (ish'ar), then sheep are more deserving. Equality in transmission is not a condition for the validity of the
(1) In the original: "or a water container strap". (2) In: The Chapter on twisting garlands for sacrificial animals and cows, the chapter on marking (ish'ar) the sacrificial animals, and the chapter on garlanding sheep, from the Book of Hajj. Sahih al-Bukhari 2/207, 208. It was also recorded by Muslim, in: The Chapter on the recommendation of sending offerings to the Haram..., from the Book of Hajj. Sahih Muslim 2/957, 958. And Abu Dawud, in: The Chapter on the one who sends his offering and stays behind, from the Book of Rites. Sunan Abi Dawud 1/407. And An-Nasa'i, in: The Chapter on twisting garlands, and the chapter on whether garlanding an offering necessitates ihram, from the Book of Rites. Al-Mujtaba 5/133, 137. And Ibn Majah, in: The Chapter on garlanding sacrificial animals, from the Book of Rites. Sunan Ibn Majah 2/1034. And Imam Ahmad, in: Al-Musnad 6/191, 236.
