And do not shave your heads until the sacrificial animal has reached its place of slaughter.", and He said: "Then their place of sacrifice is at the Ancient House." And because it is a slaughter related to the state of ihram, it is not permissible [to perform it] outside the sacred territory (Haram), just like the blood [due for] perfume or clothing. We say: The verse is in relation to someone who is not hindered, and it is not possible to use the hindered person as an analogy for him, because the exiting from ihram for the hindered person is in the sanctuary (hill), and the exiting from ihram for the other is in the sacred territory (Haram). Thus, each of them slaughters at the place of his exiting from ihram. It has been said regarding His saying: "until the sacrificial animal has reached its place of slaughter," that it means until it is slaughtered, and its slaughtering in the case of the hindered person is at the place of his sanctuary (hill), following the example of the Prophet (peace be upon him).

Section: Whenever the hindered person is in the state of ihram for an 'Umrah, he is permitted to exit the state of ihram and slaughter his sacrificial animal at the time of his hindrance, because the Prophet (peace be upon him) and his companions, during the time of al-Hudaybiyyah, exited their state of ihram and slaughtered their sacrificial animals there before the Day of Sacrifice. If he is performing individual Hajj (ifrad) or joining Hajj and 'Umrah (qiran), it is the same according to one of the two narrations, because Hajj is one of the two rituals, so it is permissible to exit it and slaughter his sacrificial animal at the time of his hindrance, just like the 'Umrah. Furthermore, the 'Umrah does not expire, and all time is a time for it, so if it is permissible to exit it and slaughter its sacrificial animal without the fear of it expiring, then Hajj, which is feared to expire, is even more deserving [of this rule]. The second narration is that he may not exit the state of ihram, nor slaughter his sacrificial animal until the Day of Sacrifice. Ahmad explicitly stated this in the narration of al-Athram and Hanbal, because the sacrificial animal has a temporal place and a spatial place. If the spatial place becomes impossible, it lapses, but the temporal place remains mandatory because it is possible to fulfill it. And if the slaughtering of the sacrificial animal is not permitted for him before the Day of Sacrifice, then exiting the state of ihram is not permitted, because of His saying, the Exalted: "And do not shave your heads until the sacrificial animal has reached its place of slaughter." If we say that it is permissible to exit the state of ihram before the Day of Sacrifice, the recommended action for him along with that is to remain in his state of ihram in the hope that the hindrance will be removed. Whenever it is removed before he exits the state of ihram, he is obliged to proceed to complete his ritual, without any disagreement that we know of. Ibn al-Mundhir said: Every scholar I have memorized from has said: That whoever despairs of...