Resolutions-of-Islamic-Fiqh-Council-1

would be subject to the lineage, hence, when the lineage of theborn child from a man or woman is proved, the rules ofinheritance and other rights would apply accordingly betweenthe child and those whose lineage is linked to him.As regards the wife who volunteered to be pregnant on behalfof her co-wife (in the aforementioned seventh method), shewould be considered as the child’s mother of Ridhaa, becausethis child has benefitted from her body and organism more thanwhat a child of Ridhaa benefits from his mother of Ridhaawhich necessitates certain rights and rulings as the lineagenecessitates certain rights and rulings.6. Other four methods of artificial insemination in both internaland external ways as explained earlier, are prohibited in theIslamic Shari’ah, and there is no scope to allow any of them,because both sperm and ovum in these methods are not fromhusband and wife, or because the woman who volunteers toconceive is alien to husband and wife, who are the source ofsperm and ovum.This is due to the complications which are found in generalin the artificial insemination even in the cases which arepermissible in the Islamic Shari’ah. This is also due to thepossibility of mixing of sperms or zygotes in the test-containers,especially when its practice is common and wide-spread.Therefore, the Islamic Fiqh Council advises those caring fortheir religion, not to resort to this practice except in case ofextreme necessity and with full care and caution about the mixingof sperms or zygotes.This is what the conclusion the Council has arrived at in thisissue of the hour, which has strong religious sensitivity. TheCouncil prays to Almighty Allah for blessing it withrighteousness and guidance.195