Extracted from the book "500 Questions and Answers for Women," based on the Fatwas of the Scholars of Haramain. Translated by Hafiz Abdullah Saleem.
It is permissible to use the husband’s seminal fluid and implant it into his wife’s womb, under specific conditions. Here is the least problematic scenario for this procedure:
However, if the process involves a third party (an unrelated male), who handles the combination of the husband’s seminal fluid and the wife’s ovum, it becomes impermissible. The reasons for its prohibition in such cases include:
① Unveiling of 'Awrah (intimate parts): Both husband and wife would need to expose their private parts during the procedure, which is explicitly prohibited in Islamic law.
② Risk of mixing fluids: There is a significant risk of semen or ovum being substituted or mixed up during the process, leading to serious complications regarding lineage.
Due to these concerns, it is obligatory to block this pathway entirely. The exposure of private parts is strictly prohibited, and there is no overwhelming necessity that would justify such a haram (prohibited) act.
Thus, while the first scenario mentioned (conducted solely by the husband) is permissible, it is exceedingly rare. The preferred course of action remains avoiding such methods unless absolutely necessary.
Question:
What is Islam's view on having a child through artificial methods?Answer:
There has been considerable discussion on this topic. The correct and most preferred stance is that such methods should generally be avoided. However, among the various opinions, the one deemed most appropriate is the following:It is permissible to use the husband’s seminal fluid and implant it into his wife’s womb, under specific conditions. Here is the least problematic scenario for this procedure:
- If the husband himself is a medical professional and he undertakes the process of combining the wife’s ovum with his own seminal fluid.
- This process must not involve a third party (such as an unrelated doctor or technician).
- The procedure is permissible if the husband believes that his wife will not conceive through normal marital relations or that pregnancy through such means would adversely affect her health, making her weak or ill.
However, if the process involves a third party (an unrelated male), who handles the combination of the husband’s seminal fluid and the wife’s ovum, it becomes impermissible. The reasons for its prohibition in such cases include:
① Unveiling of 'Awrah (intimate parts): Both husband and wife would need to expose their private parts during the procedure, which is explicitly prohibited in Islamic law.
② Risk of mixing fluids: There is a significant risk of semen or ovum being substituted or mixed up during the process, leading to serious complications regarding lineage.
Due to these concerns, it is obligatory to block this pathway entirely. The exposure of private parts is strictly prohibited, and there is no overwhelming necessity that would justify such a haram (prohibited) act.
Thus, while the first scenario mentioned (conducted solely by the husband) is permissible, it is exceedingly rare. The preferred course of action remains avoiding such methods unless absolutely necessary.