23rd January 2020
السلام عليكم و رحمة الله و بركاته
Question: I am a 38 year old woman and been married for two years but not been able to conceive in that time. After undergoing medical investigations/treatment, doctors have advised me that I am not able to conceive due to a lack of eggs and that the only option would be egg donation, which would be from Spain. My query is, is egg donation allowed under any circumstances in Islam?
الجواب حامداً و مصلياً
In the name of Allāh, the Most Gracious, the Most Merciful
Answer
In reference to your query, Islām is very strict concerning procuring a third-party’s semen or an egg for childbirth. As a point of principle, it is only the husband who has the right to inseminate his wife’s egg and similarly, the wife to receive her husband’s semen to fertilise her egg. This is so to prevent a third-party’s semen (or an egg) from mixing with the couple’s egg or semen. [1] There is a prophetic narration wherein the Messenger of Allāh sallallahu alayhi wasallam said, “It is not permissible for a man who believes in Allāh and the last day to irrigate his water (inseminate) in tillage other than his own.”[2] Although this statement was made in a particular context, its application is generic which means that it is not permissible for the husband to implant his semen into another woman’s egg other than his wife’s egg. Implanting his semen in an anonymous egg received from Spain falls under this remit of prohibition as he is irrigating his semen in an egg other than his own wife’s egg. Therefore, it is not permissible to receive an egg donation to conceive a child.
As a recommendation, as Muslims, we must ultimately place our trust in Allāh Almighty and continue supplicating to Him as He is the One who bestows His creation with children. Nothing falls outside of His control and power. I would recommend the following Dua to you.
رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ
Trans: O My Lord! Bestow upon me pure offsprings (children) from you. Verily You are the All-Hearer of supplication. (3:38)
[Allãh Knows Best]
Written and researched by (Mufti) Abdul Waheed
Answer Attested by Shaykh Mufti Saiful Islam
JKN Fatawa Department
[1] Sarakhsi, al-Mabsoot, vol 13 p. 146
[بَاب الِاسْتِبْرَاءِ]
وَالْحِكْمَةُ فِي ذَلِكَ تَعَرُّفُ بَرَاءَةِ الرَّحِمِ وَصِيَانَةُ مَاءِ نَفْسِهِ عَنْ الْخَلْطِ بِمَاءِ غَيْرِهِ وَالتَّحَرُّزُ عَنْ أَنْ يَصِيرَ مَاؤُهُ سَاقِيًا زَرْعَ غَيْرِهِ وَلَكِنَّ الْحُكْمَ يَثْبُتُ بِثُبُوتِ عِلَّتِهِ
Kasān, Badā’i Sanāi, Kitāb al-Istihsan, vol 5 p. 120
[كِتَابُ الِاسْتِحْسَانِ]
وَالْأَصْلُ فِيهِ مَا رُوِيَ عَنْ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ «قَالَ فِي سَبَايَا أَوْطَاسٍ أَلَا لَا تُوطَأُ الْحَبَالَى حَتَّى يَضَعْنَ وَلَا الْحَيَالَى حَتَّى يُسْتَبْرَأْنَ بِحَيْضَةٍ» وَلِأَنَّ فِيهِ خَوْفَ اخْتِلَاطِ الْمِيَاهِ وَقَدْ قَالَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «مَنْ كَانَ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يَسْقِيَنَّ مَاءَهُ زَرْعَ غَيْرِهِ» وَكَذَا فِيهِ وَهُمْ ظُهُورُ الْحَبَلِ بِهَا فَيَدَّعِيه وَيَسْتَحِقُّهَا فَيَتَبَيَّنُ أَنَّهُ يَسْتَمْتِعُ بِمِلْكِ الْغَيْرِ.
[2] Abu Dawood, No: 2158
بَابٌ فِي وَطْءِ السَّبَايَا
حَدَّثَنَا النُّفَيْلِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ أَبِي مَرْزُوقٍ، عَنْ حَنَشٍ الصَّنْعَانِيِّ، عَنْ رُوَيْفِعِ بْنِ ثَابِتٍ الْأَنْصَارِيِّ، قَالَ: قَامَ فِينَا خَطِيبًا، قَالَ: أَمَا إِنِّي لَا أَقُولُ لَكُمْ إِلَّا مَا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: يَوْمَ حُنَيْنٍ، قَالَ: «لَا يَحِلُّ لِامْرِئٍ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَسْقِيَ مَاءَهُ زَرْعَ غَيْرِهِ» – يَعْنِي: إِتْيَانَ الْحَبَالَى – «وَلَا يَحِلُّ لِامْرِئٍ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَقَعَ عَلَى امْرَأَةٍ مِنَ السَّبْيِ حَتَّى يَسْتَبْرِئَهَا، وَلَا يَحِلُّ لِامْرِئٍ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَبِيعَ مَغْنَمًا حَتَّى يُقْسَمَ».
Ibn Battal’s commentary of Saheeh al-Bukhari, vol 6 p. 358
بَاب هَلْ يُسَافِرُ بِالْجَارِيَةِ قَبْلَ أَنْ يَسْتَبْرِئَهَا
ومعلوم أن من سنته أن الحائل لا توطأ حتى تحيض حيضة؛ خشية أن تكون حاملاً، وأن الحامل لا توطأ حتى تضع؛ لئلا يسقى ماءه زرع غيره، فلما كان الاستبراء أمانة ارتفعت فيه الحكومة، وفى هذا حجة لمن لم يوجب المواضعة على البائع، وهو قول جماعة فقهاء الأمصار غير ربيعة ومالك بن أنس، فإنهما أوجبا المواضعة فى الجوارى المرتفعات المتخذات للوطء خاصة،