Our evidence is that the Prophet (may Allah bless him and grant him peace) distributed his hair among his companions. Anas said: "When the Prophet (may Allah bless him and grant him peace) threw pebbles (at the Jamarat) and slaughtered his sacrifice, he handed the barber his right side, and he shaved it. Then he called Abu Talha al-Ansari and gave it to him. Then he handed him the left side and said: 'Shave,' so he shaved it and gave it to Abu Talha, saying: 'Divide it among the people.'" Narrated by Muslim and Abu Dawud. It is also narrated that Mu'awiya directed that his share of it be placed in his mouth when he died, and that there were some hairs of the Prophet (may Allah bless him and grant him peace) in the cap of Khalid. If it were impure, this would not have been permissible, nor would the Prophet (may Allah bless him and grant him peace) have distributed it, knowing that they would take it to seek blessings (tabarruk) through it and carry it with them for that purpose. What was pure from the Prophet (may Allah bless him and grant him peace) is pure when coming from others, just like the rest of his body. Furthermore, it is hair whose attached state is pure, so its separated state is pure, like the hair of all animals. We say the same regarding the limbs of a human; even if we concede their impurity, they become impure in other animals upon being separated during their life, unlike hair.

Section: Every animal's hair is like the rest of its parts; whatever was pure, its hair is pure [while alive and dead], and whatever was impure, its hair is the same. There is no difference between the state of life and the state of death, except for the animals that we have ruled as pure due to the difficulty of avoiding them—such as the domestic cat and those smaller than it in stature—regarding which there are two views after death:

One is that they are impure; because they were pure despite the presence of the reason for impurity due to an obstacle, meaning the need for pardoning them [due to the difficulty of avoiding them]. Since the need [for purifying them] has ceased, their purity ceases.