and does not drink, and then dies, enters the Fire. This is the choice of Ibn Hamid, and that is due to the saying of Allah the Almighty: {And do not throw [yourselves] with your own hands into destruction} (11). Leaving off eating while it is possible in this situation is throwing oneself into destruction. Allah the Almighty also said: {And do not kill yourselves; indeed, Allah is to you ever Merciful} (12). And because he is capable of keeping his soul alive through what Allah has made lawful for him, so it becomes incumbent upon him, just as if he had permissible food with him. The second view is that it is not incumbent upon him, based on what was narrated from Abdullah ibn Hudhafah al-Sahmi, the companion of the Messenger of Allah (may Allah bless him and grant him peace), that the tyrant of the Romans imprisoned him in a house and placed with him wine mixed with water and roasted pork (13) for three days. He did not eat or drink, until his head tilted from hunger and thirst. They feared he would die, so they released him. He said: "Allah had made it permissible for me because I am compelled, but I would not have given you the satisfaction of seeing me [betray] the religion of Islam (14)." And because the permissibility of eating is a concession (rukhsah), it is not obligatory upon him, like all other concessions. And because he has a purpose in avoiding impurity and in adhering to the stricter course (azimah), and perhaps his soul does not find satisfaction in consuming carrion. Thus, it differs from what is lawful in principle for these reasons.

Section: Forbidden things are permissible when one is compelled to them, in both the state of residence and travel. This is because the verse is absolute and not restricted to either of the two states, and His saying: {But whoever is forced by necessity} is a general expression covering every compelled person (15). Also, necessity can occur in the state of residence during a year of famine, and the cause for permissibility is the need to preserve the soul from destruction, as this interest is greater than the interest of avoiding impurities and refraining from consuming abominations, and this meaning is general in both states. The apparent view of Ahmad is that carrion is not permissible for one who can repel his necessity through begging. It has been narrated from Ahmad that he said: "Eating carrion only occurs in travel." He meant that in residence, one can ask [for help]. This statement from Ahmad was made in the context of the common occurrence, for it is usually the case that in residence, lawful food is found, and it is possible to repel necessity by asking. However, necessity is a matter considered by the existence of its reality, not merely by the assumption of its presence.