Someone who feels compelled may eat a dead human, if he has not found any dead meat other than this, as the two Sheikhs have stipulated in Al-sharh and Al-rawda, since the prohibition on the living is greater than the prohibition on the dead. The exception to this is if the dead person is a prophet, in which case it is resolutely not permissible to eat of them. If someone should say: “How does this exception make sense, being that the prophets are alive in their graves, praying, as affirmed in the hadith?”, I would answer: By the fact that this is understood by the person under pressure who finds the dead meat of a prophet before his burial. And if the dead person is a Muslim, and the one under pressure a Kafir, it is not permissible to eat of him, in light of the dignity of Islam. Moreover wherever we have made it permissible to eat the dead meat of humans, it is not permissible to cook it or roast it, as this would disgrace its sanctity, and one must prefer between eating it raw and otherwise.
And one may kill [i.e. if compelled by necessity] an apostate and eat him, or kill a combatant, even a child or a woman, and eat them, since children and women are not blameless; indeed the prohibition on killing a boy combatant or a woman combatant, when there is no necessity, is not because of their sanctity, but rather for the claims of those who go after the spoils. And one may kill a married adulterer, or a fighter, or someone who abandons prayer, or anyone for whom retaliation is due, even if the imam has not given permission to kill, because such as these deserve to be killed.