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Offline Reader Questions

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Is it Permissible to use Donor Eggs?
« on: March 08, 2013, 01:46:03 AM »
Salamu Alaikum,

Hi, my name is [name removed] and I have a question i need to ask. It's related to my brother who is married and his wife isn't able to get pregnant by her own eggs. As a result, they are thinking of having her sister as an egg donor. We were told that this is haram and I need to know if there is anything in the Quran that supports this conclusion.

I don't know if its one those categories that's just simply quickly concluded as haram without any proof from the Quran. It may just be based on secondary Islamic sources. We don't know what to think or what to do. It would be greatly appreciated if you can help us with your knowledge and advise if you can. Thank you so much We will be waiting for your response. Have a blessed day! ;)

Offline Joseph Islam

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Re: Is it Permissible to use Donor Eggs?
« Reply #1 on: March 08, 2013, 01:49:17 AM »
Dear sister,

May peace be with you.

The relationship of wedlock has been given significant emphasis in the Quran and arguably a spouse’s physiology would not only encompass external and internal sexual organs, but also fertilization components such as sperm and eggs.

In my humble view, it would take a considerable stretch of interpretative licence to argue otherwise with its roots in seeking confirmation bias.

Of course, what is governed by the Arabic term 'faruj -plural' in verse 23:5 (private parts) is open to some wider interpretation. However, if one was to only admit that one of the vital uses of human sexual organs was the continuation of the human race as part of procreation, then the very seeds of life must also be protected within the marital scope.

The Quran instructs one to guard their 'faruj' (23:5) except within the scope of marriage and anything outside (arguably for whatever reason - illicit pleasure or procreation) would be considered a transgression (23:7).

This is also supported tacitly by another verse where spousal women are described as 'haratha' which implies tillage, tilth or to till the soil (2:223). It conjures up an analogy of a farmer who cultivates his lands, sows seeds during its proper seasons with a view to reap the benefits of the harvest. The allusions with fertilisation cycles and wider procreation are more than apparent. This once again would only be within the marital scope.

There would also arguably be conflict with exclaiming true parentage (33:5) as the mother would not be the true biological parent but more akin to an adoptive parent even though the sperm was from her husband.  Such an outcome would also arguably conflict with inheritance verses (e.g. is the child biologically a nephew or niece or son / daughter?).  One would also be inclined to question in such a case where the child is not 'technically' theirs as a married couple, why not simply foster from the many children that are homeless which is a very noble deed as I'm sure you will agree?  [1]

"Or He grants them males and females, and He makes whom He wills barren. Indeed! He is All-Knower, All-Powerful."

There are many cases of personalities that were barren in the Quran [3:40, 19:5, 19:8], who exercised naught else but patience with favourable outcomes. Of course unlike those of yore, today's modern advancements in medicine and procedures are at one's avail but I humbly feel they should only be exercised to assist couples to overcome conception issues 'within the marriage'. Seeking 'external donors' outside wedlock to start 'a new biological human life' in my view would not be within the spirit of the Quran's narratives or overarching guidance.

In the end, I trust you have sincerely sought my view and have only expected me to be candid in parting a response from my reading of the Quranic narratives from a holistic perspective.

I hope this helps, God willing.



'During times of universal deceit, telling the truth becomes a revolutionary act' 
George Orwell