due to the omission of a ritual or its expiration, it belongs to the poor of the Haram and no one else; because it is an offering (hady) made obligatory by the omission of a ritual, so it is like the offering of Qiran. If he commits the forbidden act without a reason that permits it, Ibn Aqil stated that its slaughter and the distribution of its meat are restricted to the Haram, like all other offerings.

Section: Whatever must be slaughtered in the Haram, its meat must be distributed there. Al-Shafi'i held this view. Malik and Abu Hanifah said: If he slaughters it in the Haram, it is permissible to distribute its meat outside the sanctuary (al-hill). Our evidence is that it is one of the two purposes of the ritual, so it is not permitted outside the sanctuary, just as the slaughter itself. Furthermore, what is understood from slaughtering it in the Haram is the expansion [of sustenance] for its poor, and this is not achieved by giving it to others. Also, it is a ritual restricted to the Haram, so all of it is restricted to it, like the tawaf and the rest of the rituals.

Section: Food is like the offering (hady); it is restricted to the poor of the Haram in matters where the offering is restricted to them (7). Ata and al-Nakha'i said: What is of the offering must be in Mecca, and what is of food or fasting may be wherever he wishes. This is what the school of Malik and Abu Hanifah implies. Our evidence is the statement of Ibn Abbas: "The offering and food must be in Mecca, and the fasting may be wherever he wishes." Also, it is a ritual whose benefit reaches the poor, so it is restricted to the Haram, like the offering.

Section: The poor of the Haram (8) are those who are among its people or those who come to it from the pilgrims and others who (9) are eligible to receive Zakat. If he gives it to someone who appears to be poor, but it turns out they are wealthy, there are two views regarding it, as with Zakat. Al-Shafi'i has two opinions on this. Whatever is permissible to be distributed outside the Haram, it is not permissible to give it to the poor among the Dhimmis (non-Muslim subjects). This was the view of Al-Shafi'i and Abu Thawr, while the اصحاب الرأي (Ashab al-Ra'y - the proponents of legal reasoning) permitted it. Our evidence is that he is a disbeliever, so it is not permitted to give to him, like the Harbi (a non-Muslim from a state at war with Muslims).

Section: If one vows an offering and makes it unrestricted, the minimum that fulfills it is a sheep, or one-seventh of a camel or cow;