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Through the times and advances in technology, especially in obstetrician-gynecologist (Obgyn) medicine, a new way of producing humans has been discovered, which in medical terms is called artificial insemination or IVF. So, this method is one endeavor for married couples to obtain offspring. The problem is how the viewpoint of Islam, especially from the perspective of the prophet’s hadith, sees artificial insemination or IVF. Therefore, research was conducted on artificial insemination in the Hadith of the Prophet Muhammad PBUH. Which aims to 1) describe the quality of the hadith in terms of artificial insemination or IVF, 2) describe the content and concept, and 3) describe the implementation of the hadith. This research is a qualitative literature research. The approach is normative and based on hadith, language, socio-historical, and sociological approaches. In interpreting the data, researchers used several interpretation techniques: textual interpretation, intertextual interpretation, contextual interpretation, and living sunnah. The results of this study indicate that artificial insemination or IVF related to the hadith of the prohibition of watering other people’s plants has 19 routes of transmission with the quality of hasan hadith because one of the narrators is considered weak in his memorization, while related to the hadith of mixing spermatozoa with eggs has four routes of transmission with the quality of the Sanad is Dhaif because one of the narrators is considered Munkarul Hadith but if through another route of transmission then the Sanad is Maqbul. The Hadiths on artificial insemination or IVF imply that the process of artificial insemination or IVF should comply with the following requirements: 1) a legitimate married couple: the sperm must come from the husband, the ovum comes from the wife, and the embryo is implanted back into the wife’s womb. 2) Medical procedures are carried out with Islamic ethics: Aurat preservation in medical procedures, ensuring that doctors and medical personnel who handle them understand the values of Sharia. 3) No involvement of third parties: prohibition of using donor sperm, donor ovum, or surrogate mother.