Ruling on IVF (Sheikh Ibn Baz)

Question: We received a letter from the Sultanate of Oman, sent by one of our brothers named (Omar A.H.Sh). He writes: "It pleases me—rather, it brings me great joy—to send you this letter containing a modest question. This is my first time writing to you for the sake of gaining knowledge. The question is as follows: We have often heard and read in newspapers and magazines about the issue of artificial insemination by injection. A woman is inseminated through an injection (a syringe) at a hospital in order to become pregnant, because her husband is unable to conceive. The physician, in this case, takes the sperm from another man to fertilise the woman. The question is: Is this method permissible in Islam? Is engaging in it lawful or not? And if the answer is that it is not permissible, then what is the ruling upon those who participate in it—the doer, the recipient, and the one who approves of it? May Allāh reward you. Host: He may be referring to the concept of in vitro fertilisation, Your Eminence. Sheikh Ibn Baz rahimahullah: This matter requires detailed clarification. It was previously studied by the members of the Islamic Fiqh Council in Makkah under the Muslim World League during a past session, and a resolution was issued distinguishing between permissible and impermissible cases. The situation the questioner has asked about falls under two categories: First: A permissible case, as ruled by the Council. Second: A forbidden case, and this prohibition is by unanimous agreement among Muslim scholars. The permissible case is when a woman is unable to conceive due to an issue with her ovaries or the fallopian tubes that transport sperm to the womb—or when the husband also has issues but is not sterile. If a specialised physician determines that conception is possible by extracting the husband's sperm and injecting it into his wife's uterus, and that this could lead to pregnancy by Allāh’s will, then this is allowed. Host: From the husband himself? Sheikh: Yes, exclusively from the husband. Only a qualified physician—or preferably a female physician, if available—should carry out the procedure. The husband provides his sperm directly, and it is then injected into his wife's womb. If the husband is unable to extract the sample himself, he may give it to the woman to inject herself. If no female practitioner is available, then it is permissible for a male physician to perform the procedure out of necessity, provided the situation is handled with utmost care. This scenario has been approved by the Council and has seen successful outcomes. However, it is still considered risky and must be approached with caution. The procedure must be conducted in the presence of the husband, wife, and a specialised physician, with no one else present—even close male relatives (mahrams)—because it involves exposure of the woman’s private parts, which only the husband or a lawful master (in cases of concubinage) is permitted to see. If the physician confirms that there is no complete infertility, and the issue lies in a medical condition affecting either spouse, then the sperm may be extracted from the husband using a syringe and injected into the wife’s womb. This is the permissible method. Nevertheless, it is more prudent (even if technically allowed) to avoid it due to the potential for abuse and unforeseen consequences. Host: Even though it is between the husband and wife? Sheikh: Yes, even if it is between the spouses, out of concern that the wife might falsely claim the sperm came from her husband, when in fact it did not. The situation is surrounded by serious risks, so abstaining is generally preferred by scholars, except when extreme caution and proper safeguards are in place. As for extracting sperm from a man who is not the husband and injecting it into a married woman, this is strictly forbidden by unanimous agreement among Muslim scholars. It is akin to adultery.