Is In vitro fertilisation (ivf) halal in Islam

The permissibility of In Vitro Fertilization (IVF) in Islam is a topic that has been debated among Islamic scholars and jurists. The acceptability of IVF can vary depending on the specific circumstances and the interpretation of Islamic law by different schools of thought. Here are some key considerations:

1. Source of Gametes:
   • The use of the husband’s sperm and the wife’s egg within a lawful marital relationship is generally more widely accepted. Using donor sperm or eggs raises more complex issues and may be subject to differing opinions.
2. Marital Privacy and Exclusivity:
   • The procedure should respect the privacy and exclusivity of the marital relationship. Some scholars emphasize the importance of keeping the process within the boundaries of a lawful and recognized marriage.
3. Embryo Selection and Disposal:
   • Decisions related to the selection and disposal of embryos should be made in accordance with Islamic ethical principles. The status of the embryo and when life begins are topics of debate among scholars.
4. Intention and Purpose:
   • The intention behind seeking IVF should be for the purpose of having children within the confines of a lawful marriage and not for any unlawful or unethical reasons

Given the complexity of the issue and the diversity of opinions within the Islamic community, individuals should consult with a qualified religious authority for personalized guidance based on their situation and beliefs.

Is InVitro fertilisation (ivf) halal in Islam?
Is IVF or test-tube baby permissible, when the sperm and the egg belong to a lawfully wedded couple?”
There is no objection to carrying out the procedure in itself. However, it is obligatory to keep away from any preliminary step that might involve committing a ḥarām act like prohibited looking and touching.
Assuming it is permissible; can the couple go ahead with the procedure if a non-maḥram doctor carries it out? And does the born child belong to the same couple?
The child born by way of this procedure belongs to the couple from whom the sperm and the egg were taken.

Assuming that it is not permissible in itself; would the ruling be different if the continuity of the marriage was dependent on it?
It is mentioned that carrying out the procedure, in itself, is permissible.