Firstly, there is a general principle in Sharia law that the entire human body is honored and should be protected against acts of degradation and abuse, and it is not permissible to sell it, whether alive or dead. Islamic jurisprudence guarantees the right of a person to the safety of their body and its physical well-being as one of the purposes of Sharia law. Allāh has created and honored human beings, as stated in the Qurˀān: “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” [Qurˀān 17:70]. Therefore, Islam has prohibited causing harm to oneself in any form, as Allāh says: “And do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allāh loves the doers of good.” [Qurˀān 2:195]. And He says: “And do not kill yourselves [or one another]. Indeed, Allāh is to you ever Merciful. And whoever does that in aggression and injustice – then We will drive him into a Fire. And that, for Allāh, is [always] easy.” [Qurˀān 4:29-30]. In the Sunnah (teachings and practices of Prophet Muḥammad, peace be upon him), we find evidence supporting this prohibition. In Ṣaḥīḥ al-Bukhāriy, it is narrated from Jundab ibn ˁAbdullāh that the Prophet (peace be upon him) said: “There was among those before you a man who had a wound. He became impatient, so he took a knife and cut his hand with it, and the bleeding did not stop until he died. Allāh the Almighty said: ‘My slave hastened his demise; I have forbidden Paradise to him.'” Similarly, in Ṣaḥīḥ al-Bukhāriy, Abu Hurayrah narrated that the Prophet (peace be upon him) said: “Whoever throws himself from a mountain and kills himself will be in the Fire of Hell, throwing himself down therein forever. Whoever drinks poison to kill himself will have the poison in his hand, drinking it in the Fire of Hell forever. Whoever kills himself with an iron weapon will have that weapon in his hand, thrusting it into his stomach in the Fire of Hell forever.” This is the default principle.
Secondly, the jurists of the four schools of thought agree that human hair is a part of the human body and has the same dignity, and it is not permissible to dispose of it by selling it because this act involves degradation to the human body. Their statements indicate the prohibition. In our school of thought (Ḥanafiy), it is reported from multiple scholars that selling human hair is not permissible nor using it for the benefit of something else, because the human being is honored and should not expose any part of their body to degradation or abuse. Al-ˁAdawiy, a Mālikiy scholar, mentioned in his commentary on the explanation of Mukhtaṣar Khalīl by Al-Kharshiy: “Note: Mālik was asked about the sale of hair that is shaved from people’s heads, and he disapproved of it.” Similarly, Imām An-Nawawiy, a Shāfiˁiy scholar, mentioned in his book “Al-Majmūˁ'”: “Whatever is not permissible to sell when connected to something else cannot be sold when it is disconnected from it, such as human hair.” Al-Bahūtiy, a Ḥanbaliy scholar, mentioned in his book “Kashaf al-Qināˁ”: “It is not permissible to use human hair although it is pure, due to its sanctity, i.e., for respecting it.” Thus, we find that the schools of thought were strict regarding the human body, and one cannot go beyond this strictness unless there is a necessity and specific conditions.
Thirdly, it is obvious that the issue at hand is very similar to the issue of blood donation. This is because blood is constantly renewed in the body, just like hair. We sometimes need to dispose of some blood, as is done in cupping (a form of bloodletting) during the time of the Prophet, we also need to remove hair at times to maintain a good appearance. So, there are several aspects of similarity between the two issues.
The majority of scholars have issued fatwas (religious rulings) allowing blood donation based on their understanding of the Qurˀānic text. Allāh Almighty says, “Forbidden to you are dead animals, blood…” [Qurˀān 5:3]. However, there is an exception in cases of necessity, as Allāh says, “But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him” [Qurˀān 2:173]. Blood that is separated from the body cannot benefit the person themselves, but it can benefit others. Similarly, hair can be beneficial on purpose, as the underlying principle is the same. Allāh has commanded us to cooperate and assist one another, as He says, “And cooperate in righteousness and piety” [Qurˀān 5:2]. The Prophet Muḥammad (peace be upon him) also said in a Ḥadīth narrated by Muslim on the authority of Jābir (may Allāh be pleased with him), “I had a maternal uncle who treated the sting of the scorpion with the help of incantation. The Messenger of Allāh (peace be upon him) forbade incantation, but he came to him and said: Allāh’s Messenger, you forbade to practice incantation, whereas I employ it for curing the sting of the scorpion, whereupon he replied: ‘He who amongst you is capable of benefiting his brother, he should do so.'” This Ḥadīth is mentioned in the book of medical treatment, and it is a general statement that is specified by what Abū Saˁīd al-Khudriy, may Allāh be pleased with him, narrated that the Messenger of Allāh (P.B.U.H) said: “There should be neither harming nor reciprocating harm.” This Ḥadīth is considered Ḥasan by Ibn Mājah, Ad-Dāraquṭniy and others.
The Ḥadīths emphasizing assistance to Muslims and alleviating their suffering are numerous and have a general scope that is sufficient to establish permissibility. Therefore, Insha’Allāh (God willing), it is not a sin for a woman to donate some of her hair, especially if it naturally falls off and can be used for medicinal purposes, based on the analogy with blood donation.
Fatwa by Dr. Khālid Naṣr