Introduction: So far, there are too many children are born by donation protocols or surrogacy. In Islamic countries upon the third conference of the Islamic Fiqh Council in 1986, all kinds of donations are banned. So, no Islamic country practices donations except Iran in which, all of them are practiced everyday. As Iran represents an Islamic country and most of the Iranian people are Muslims, there can be some social, legal and psychological concerns for the children born by these protocols that should be considered, discussed and clarified for avoiding future complications. This study outlines some proofs and documents for helping the Islamic law-makers, clergy leaders and professionals to pursue a practical guideline in this regard and maybe an upgrade to the previous statement.
Materials and Methods: As we can not find the equivalent terms in the Islamic resource, we review the Islamic resources mostly the Holy Quran to find some proofs and we could find out the Islamic ideas. Results: 1) These protocols are compared with adultery in many papers and statements but it has been shown that they are totally different. 2) It has been stated that these protocols bring confusion of lineage that does not. 3) Some relations like intimacy have been discussed that is OK in these families. 4) Two vision of cell donation and multiple marriages have been discussed and proved that cell donation vision is accepted and no fake marriage is OK in Islam. 5) We suggest twomother theory that clarifies these children lineage so other rights linked to the lineage upon Islam. 6) We underline the anonymity of the donor to avoid complication that may come if the donor identity is known, that upon Islam donors will be true parents also, and some rights goes back to them. 7) We have suggestions about the inheritance of the children born by sperm and embryo donation which can not be solved by ordinary Islamic law. Conclusion: It has been shown that Islam can accept donation and surrogacy by presenting proofs and documents from Islamic resources and clergy leaders can pursue a practical guideline in this regard.