Some religions have perspective on tattoos.
Video Religious perspectives on tattooing
Christianity
Some Christians question tattoos, enforce Hebrew restrictions (see below). The Hebrew Prohibition is based on the interpretation of Leviticus 19:28 - "Make no cuts in your flesh for the dead, nor print any marks upon you" - to ban tattoos, and perhaps even makeup.
However, the interpretation of the verse varies. Some believe that it specifically refers to, and exclusively forbids, an ancient form of self-mutilation during mourning (as discussed in the section of Judaism). Under this interpretation, tattoos are allowed for Jews and Christians.
Others argue that the prohibition of Leviticus 19:28, regardless of its interpretation, does not bind Christians - such as prohibitions such as "not coming to you of cloth made of two things" (Leviticus 19: 19) are not binding - of Jewish ceremonial law, binding only on the Jews (see New Covenant Ã, § Christian view).
Some Christian groups, such as the Knights of St. John of Malta, uses tattoos to show their loyalty. The decline often occurs in other cultures after European efforts to transform indigenous and indigenous people into Western religious and cultural practices that hold tribal tattoos to be "pagan" or "kafir" activity. In some traditional indigenous cultures, tattoos occur in the context of a transitional rite between adolescence and adulthood (without explicit religious subtext).
Croat Christian Bosnia and Herzegovina began tattooing, especially children, for the perceived protection against forced conversion to Islam and slavery during the Ottoman occupation of Bosnia and Herzegovina (see Christian tattoos in Bosnia and Herzegovina). This form of tattoo continues to pass through the original motivation. Tattoos are done during spring or during special religious festivals such as St. Celebration Joseph, and most consisted of Christian cross in hand, finger, forearm, and under the neck and on the chest.
Orthodox Coptic Christians living in Egypt generally tattoo themselves with the symbol of the Coptic cross on their right wrist, this custom history is similar to the Christian Croat tattoo.
Among the Mormon people who get the tattoo are not considered sinful, but not recommended because it alters the creation of God.
Christian-related tattoos are very common among military veterans and born-again Christians (people living a difficult life and rediscovering spirituality).
Many Christians with tattoos will have Psalms or Bible verses tattooed on their bodies although some people will still have tattoos from the Bible even though they do not become Christians. Popular verses include John 3:16, Philippians 4:13, and Psalm 23.
Maps Religious perspectives on tattooing
Islam
Saif Ataya, an Arabic professor and culture, stated in 2015 that "there is no real answer whether images, tattoos, and images are allowed or not in Islam based on the Qur'an and Hadith."
There is no direct mention of " al-washm " or "tattoos" in the Qur'an. Scholars who claim that tattoos are a sin that supports their view by referring to the hadiths as in Sahih al-Bukhari narrated by Abu Juhayfah stating "the Prophet condemned the man who tattooed and the man who had the tattoo." These scholars generally disagree on the view that a non-permanent tattoo like a boyfriend is a sin; they also do not claim that converting to Islam that has a tattoo before a conversion should get the tattoo removed. Turkish religious studies professor Remzi Kuscular declared that the tattoo was a sin but they did not violate a Muslim wu ??? . Canadian Islamic Scholar Sheikh Ahmad Kutty stated that tattoo restrictions exist in Islam to protect Muslims from HIV/AIDS, hepatitis, and other diseases that can be transferred to people through tattoos.
History
GÃÆ'¶ran Larsson, a Swedish professor in religious studies, states that there are "both historical and contemporary examples that show that, at different times and in different places, [tattoos] are practiced by certain Islamic groups." Al-Tabari mentions in the History of the Prophets and Kings that the hand of Asma bint Umai was tattooed. Muslims in Africa, Syria, Saudi Arabia, Iran and West Pakistan have used tattoos for beauty, prophylaxis, and disease prevention.
Edward William Lane describes the tattooing habits of Egyptian Muslim women in his 1836 book, Manners and Customs Accounts of the Modern Egyptians . In 1909 on a trip to Persia, Percy Sykes observed Shia Muslim women having "birds, owls, or tattoos, but sometimes verses from the Koran" and that the winning wrestlers and gymnast men were honored with lion tattoos on arms. In a 1965 article published in the Journal of Man: A Record of Anthropological Science, author John Carswell documented that Sunni and Shia Muslims in Lebanon would get tattoos from Abu Bakr and Ali's swords, respectively, to distinguish self from each other.
According to historians Shoshana-Rose Marzel and Guy Stiebel, facial tattoos were common among Muslim women until the 1950s but since then no longer fashion. Traditional Tunisian tattoos include eagles, sun, moon, and stars. Tattoos were also used in the Ottoman Empire due to the entry of Algerian sailors in the 17th century. Badui and Kurdish women have a long tradition of tattooed bodies.
Margo DeMello, a cultural anthropologist and professor at Kanisius College, notes that tattoos are still common in parts of the Muslim world such as Iraq, Afghanistan, Morocco, Algeria, and Egypt. Underground tattoos have also gained popularity among Iranian youth. Some young Turks get tattoos as a form of resistance, fashion, or as part of counter culture. Tattoos are also gaining popularity among Muslim youth in the West.
Sunni Islam
Some Sunni Muslim scholars believe that tattoos are a sin, because it involves changing God's creation naturally, causing unnecessary pain in the process. Some Shafi'i scholars like Amjad Rasheed argue that tattoos cause impurity and that tattoos are forbidden by the Prophet Muhammad. They also claim that those decorated with tattoos are contaminated with najas , because of the potential mixture of blood and colored pigments left on the surface of the skin. However, at the moment, it is possible to get a tattoo without mixing the dye with blood after coming out to the outer surface of the body, leaving the possibility for a Muslim to wear a tattoo and perform a legitimate prayer. The scholar Yusuf al-Qaradawi states that the tattoos sinned because they were an expression of pride and they changed the physical creation of God. According to the South African online service Deobandi fatwa , called Ask-the-Imam , Muslims should remove all tattoos they have if possible or cover them in some way.
Islamic Shia
Shia scholars like Ayatollah Ali al-Sistani and Ali Khamenei believe there is no authoritative ban on Islam in tattoos. The Quran does not mention tattoos or tattoos at all.
Grand Ayatollah Sadiq Hussaini Shirazi decides: "Tattoos are considered Makruh (disliked and discouraged).However, it is not permitted to have Qur'anic verses, names of Ahlulbayt (as), Imam (as), Hadith, un-Islamic and inappropriate or people like to be tattooed to the body, and if ink is the type left on the skin, then it would be considered forbidden, but if it is the type that will go under the skin, it will be considered permissible but Makruh.
Judaism
Tattoos are generally forbidden in Judaism based on the Torah (Leviticus 19:28): "Do not make lashes in your flesh for the dead, or scar the traces upon yourself: I am the LORD." The prohibition is explained by contemporary rabbis as part of a general prohibition of body modification (with the exception of circumcision) that does not serve medical purposes (such as to correct deformity). Maimonides, a prominent 12th-century Jewish lawyer and thought, explained the ban on tattooing as a Jewish response to paganism.
Orthodox Jews, in the application of Halakha (Jewish Law), revealing Leviticus 19:28 forbidding to get tattoos: "Do not make a wound on your skin for the dead Do not make a mark on your skin I am God." One reading of the Leviticus is to apply it only to certain ancient practices of rubbing the ashes of the dead into the wound; but modern tattoos are included in other religious interpretations. The Orthodox/Traditional Jew also shows Shulchan Aruch, Yoreh De'ah 180: 1, which describes the above part of the Bible as a prohibition against signs beyond ancient practice, including tattoos. Maimonides concluded that despite the intentions, tattoos were prohibited (Mishneh Torah, Laws of Idolatry 12:11).
Conservative Jews point to the next verse of Shulchan Aruch (Yoreh De'ah 180: 2): "If [tattooing is done in the flesh of another, innocent person" - it is used by them to say that the tattooed self is different from getting tattoos, and the latter may be acceptable. The Orthodox Jews disagreed, and read the text as referring to a forced tattoo - as was done during the Holocaust - which was not considered a violation of the Jewish Law on the part of the victim. In other blood vessels, cutting to the skin for surgery and tattoos while used for surgical purposes (eg: to mark the incision line) are allowed in Shulhan Arukh 180: 3.
In most sectors of religious Jewish communities, having tattoos does not prohibit participation, and people may be buried in Jewish cemeteries and participate fully in all synagogue rituals.
Jewish reforms and the Jewish Reconstructionists did not condemn or tolerate tattoos.
In modern times, tattoo associations with Nazi concentration camps and the Holocaust have added another level of disgust to the practice of tattooing, even among many secular Jews. It is a common misconception that anyone who carries a tattoo is not allowed to be buried in a Jewish cemetery.
Neopagan
Neopagan can use the process and tattoo results as an expression or representation of their beliefs. Many tattoo websites offer pagan images as an example of the type of artwork that is provided. At least one Wiccan Tradition uses tattoos as a sign of Initiation, even though it is a right, not a necessity.
Hinduism
It is unclear whether tattoos are left culturally or religiously.
References
Source
Source of the article : Wikipedia
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