and Ishaq, and the People of Opinion (Ashab al-Ra'y). Al-Hakam, al-Thawri, and Abu Thawr said: There is no harm in eating it. Ibn al-Mundhir said: It is in the same status as the slaughtered animal of a thief. 'Amr ibn Dinar and Ayyub al-Sakhtiyani said: A person in a state of purity (halal) may eat it. A report has been narrated from al-Shafi'i in his old view that it is permissible for someone other than him to eat it, because whoever has their slaughter made permissible by other than game, makes the game permissible, just like a person in a state of purity. Our argument is that it is an animal whose slaughter was forbidden for him for the sake of Allah the Almighty, so it does not become permissible by his slaughter, like the Magian (Majusi). In this regard, it differs from other animals and differs from non-game, for the slaughter of the latter is not forbidden. The same ruling applies to the game of the Sanctuary if it is slaughtered by a person in a state of purity.

Section: If a person in ihram is compelled and finds game and carrion, he shall eat the carrion. This is the opinion of al-Hasan, al-Thawri, and Malik. Al-Shafi'i, Ishaq, and Ibn al-Mundhir said: He shall eat the game. This issue is based on the premise that when game is slaughtered, it becomes carrion, so it is equal to carrion in prohibition but distinguished by the requirement of a penalty (jaza') and what relates to it regarding the violation of the sanctity of ihram. Therefore, eating carrion is more appropriate, unless he does not find his soul willing to eat it, in which case he may eat the game, just as if he had not found anything else.

580 - Issue; He said: (And the person in ihram shall not apply perfume).

The people of knowledge have reached a consensus that a person in ihram is prohibited from perfume. The Prophet (may Allah bless him and grant him peace) said regarding (1) the person in ihram who was thrown by his riding camel (2): "Do not touch him with perfume." Narrated by Muslim (3). In another wording: "Do not embalm him (la tuhannituhu)." Muttafaq 'alayh (3). Since the deceased is prohibited from perfume due to his ihram, the living is more entitled to this prohibition. Whenever he applies perfume, the ransom (fidyah) is upon him, because he has used what ihram has forbidden, so the ransom is incumbent upon him, just as with clothing. The meaning of perfume is that which has a pleasant scent and is used