Introduction Humankind has grappled with infertility issues since time immemorial, and surrogacy or remarrying has been the remedy for childlessness. Two types of surrogacy exist, traditional and gestational, with the latter being unnatural because the initial stages involve an in-vitro process (Constantinidis & Cook, 2012). Gestational surrogacy took a cue from traditional surrogacy and gained its current stature from the success of the first test-tube baby, Louise Brown in 1978. It is thus the form of surrogacy modern people prefer, and even countries have legislation for and against it. In gestational surrogacy, the intended parents donate sperms and ova, which doctors artificially fuse in a test tube, and after the zygote develops, fertility experts transfer and implant it to the surrogate mother (Al-Mubarak, 2015). The baby at birth, therefore, is genetically identical to the intended parents than the surrogate mother, as opposed to traditionally surrogacy where the baby bears attributes of the surrogate mother and biological father. Surrogacy continues in modern society as people have embraced it for a myriad of reasons. Gomez and Unisa (2015) aver that people prefer surrogacy due to poverty, infertility issues, and a choice not to give birth. The issue of infertility is the major reason why people have embraced both traditional and gestational surrogacy. Poverty is another rationale as poor women in India engage in commercial surrogacy. At a small fee, husbands of the poor women allow white men to impregnate them, carry the baby to term, and then give it away. This arrangement is akin to womb letting, and India has become the global capital of paid surrogacy. The third reason is modern women choose not to undergo gestation with a good number traveling to India to pursue commercial gestation because it is affordable. In light of the above, do Christianity and Islam accept surrogacy and ART? Surrogacy and Sperm Donation in Islam According to Al-Mubarak (2015), despite the Islamic law opposing Assisted Reproductive Therapy (ART) and any form surrogacy, the debate about surrogacy is still ongoing. Islamic law rejects surrogacy and ART because they are tantamount to zina (adultery), they negate the conventional procreation process and creation of families and kinships, and thus, haram , illegal. On the contrary, the hadiths in the Quran document Prophet Mohammed siring Ibrahim with Mary, a slave. This is undisputedly a traditional surrogacy similar to that of Abraham and Hagar in the Bible. Islam further encourages Muslim couples to treat infertility. However, what constitutes allowed and outlawed anti-infertility practices is a gray area with the Shia and Sunni having mixed responses towards the use of ART. In the Middle East, Sunnis vehemently opposed any form of surrogacy and sperm donations use, while Shia clerics approved the use of sperm and ova donations infertility centers in Iran (Rahmani, Howard, Sattarzadeh, Ferguson, Asgari & Ebrahim, 2014). In accord with their Middle-Eastern counterparts, South East Asian countries that are predominantly Sunni, have their religion and laws treat ART and surrogacy as sacrilegious and felonies, respectively. This is a great dissimilarity to Shia Iran and Lebanon, which have adopted surrogacy and ART and have even legalized those. Consequently, infertility issues continue to bedevil Muslim couples in Indonesia and other Sunni strongholds. In the above context, the answer as to what anti-infert