Tattoos and Tattooing

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1 Tattoos and Tattooing Introduction: In pre-islamic culture, women used to tattoo other women as part of their make-up or as part of religious rituals (un-islamic), this was forbidden by the Prophet of Islam saww. Tattoos are created from piercing body parts with needles while injecting colours other than the natural skin colour. This would permanently decolour the skin. Tattooing, these days, has become a fashion and is practised by both genders, Ahaidth 2-4, below forbid the tattooing for both genders. For more information on tattooing of pictures of animals, living beings, strange creatures and signs, which are surely forbidden, please see: ( Music-Singing-and-Games.pdf). The problem with tattooing Holy Names and/or Verses is that one cannot remove them (the permanent tattoos) upon becoming Najis (in the state of impurity), so it would imply certain restrictions for its bearer which are difficult to comply with, as per several Ahadith, see, for example the following Hadith: م ح مد ب ن ي ح ي ى ع ن أ ح م د ب ن م ح مد ع ن ال ح س ي ن ب ن س ع يد ع ن ح ماد ب ن ع يس ى ع ن ال ح س ي ن ب ن ال م خ ت ار ع ن أ ب ي ب ص ير ق ال س ا ل ت أ ب ا ع ب د ال له ع ع من ق ر أ ف ي ال م ص ح ف و ه و ع ل ى غ ي ر و ض وء ق ال ل ا ب ا س و ل ا ي م س ال ك ت اب Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-hussain ibn Sayd fro Hammad ibn Isa, who from Al-Hussain ibn Al-Mukhtar, who from Abu Basir, who has said the following: I once asked Abu Abd Allah, about the one who read from a copy of Al-Mushaf (the Book) without having the Wuzu. The Imam replied: It is not harmful, but one must not touch the Book in such condition. 1 Also instructions regarding in removal of the finger rings, engraved with the Holy names, in the state of impurity, please visit: ( Below, we have translated three Ahadith, all the other Ahadith which convey the similar meanings are given, in the Arabic text, in Appendix. (1) ع دة م ن أ ص ح اب ن ا ع ن أ ح م د ب ن أ ب ي ع ب د ال له ع ن أ ب يه ع ن م ح مد ب ن س ن ان ع ن ع ب د ال له ب ن س ن ان ع ن أ ب ي ع ب د ال له ع ق ال ق ا ل ر س ول ال له ص ال و اش م ة و ال م وت ش م ة و ال ناج ش و ال م ن ج وش م ل ع ون ون ع ل ى ل س ان م ح م د A number of our people have narrated from Ahmad ibn abu Abd Allah from his father from Mohammed ibn Sinan from Abd Allah ibn Sinan who has said the following: Abu Abd Allah asws has said that the Messenger of Allah saww has cursed tattooing persons and those (women) who are tattooed, those who raise the price of a piece of goods for sale without the intention to buy and those who agree to such act. 2 الكافي ج : 3 ص : 51 H. 4024, 1 Al-Kafi, Vol. 3, 1

2 (2) وعن قتادة: قال: لما هبط إبليس قال ا دم: أي رب قد لعنته فما علمه قال: السحر قال: فما قراءته قال: الشعر قال: فما آتابته قال: الوشم قال: فما طعامه قال: آل ميتة وما لم يذآر اسم االله عليه قال: فما شرابه قال: آل مسكر قال: فا ين مسكنه قال: الحمام قال: فاين مجلسه قال: الاسواق قال: فما صوته قال: المزمار قال: فما مصاي ده قال النساء. And from Qatada who said, When Iblees la went down, Adam as said: O Lord azwj! He la has been cursed. What is his la knowledge? Allah azwj replied: The magic. He as asked: What is his la reading? Allah azwj replied: The poetry. He as asked: What is his la writing? Allah azwj replied: The Tatoos. He as asked: What is his la food? Allah azwj replied: Every corpse (dead) and on which the Name of Allah azwj has not been mentioned. He as asked: What is his la drink? Allah azwj replied: Every intoxicant. He as asked: Where is his la dwelling place? Allah azwj replied: The bath. He as asked: Where is his la sitting (place)? Allah azwj replied: The markets. He as asked: What is his la voice? Allah azwj replied: The flute. He as asked: What are his la traps? Allah azwj replied: The women. 3 (3) وعن ابن عباس: قال: قال رسول االله صلى االله عليه وا له قال إبليس لربه تعالى: يا رب قد اهبط ا دم وقد علمت أنه سيكون آتب ورسل فما آتبهم ورسلهم قال: رسلهم الملاي كة والنبيون وآتبهم التوراة والانجيل والزبور والفرقان قال: فما آتابي قال: آتابك الوشم وقراءتك الشعر ورسلك الكهنة وطعامك ما لم يذآر اسم االله عليه وشرابك آل مسكر وصدقك الكذب وبيتك الحمام ومصاي دك النساء ومو ذنك المزمار ومسجدك الاسواق. And from Ibn Abbas who said, The Messenger of Allah saww said: When Adam as descended, with knowledge and he as would also learn from the Books and the Messengers as, Iblees la said to his Lord azwj the High, O Lord azwj, What were the Books and the Messengers as? He azwj Said: The Messengers were the Angels and the Prophets as (from Me azwj ), and the Books were the Torah, and the Evangel, and the Psalms, and the Furqan. He la said, And what is my book? Allah azwj replied: Your book (writing) are the Tattoos, and your reading is the poetry, and your messengers are the soothsayers, and your food is that on which Allah azwj s Name is not mentioned, and your drink is every intoxicant, and your charity is the lie, and your house is the (public) bath, and your entrapments are the women, and your Muezzin (Caller) is the flute, and your mosque are the market places. 4 (4) ف ق ه ال رض ا ع ع ن ر س ول ال له ص أ نه ل ع ن س ب ع ة إ ل ى أ ن ق ال و ال م وش م ب ي د ه It is written in Fiqh Al-Reza asws that Prophet Mohammed saww has cursed the one who creates tattoos by his hand. 5 2 Al-Kafi, vol, 5, H , Ch. 190, h, 13, Bihar ul Anwaar Volume 60 Hadeeth 172 ص : 554 باب نوادر الكافي 4 Bihar ul Anwaar Volume 60 Hadeeth باب حكم الواشمة و الموتشمة مستدركالوساي ل 2

3 Appendix: References on Tattooing: وساي لالشيعة باب أنه لا با س بكسب الماشطة و ح و ف ي م ع ان ي ال ا خ ب ار ع ن أ ح م د ب ن م ح مد ب ن ال ه ي ث م ع ن أ ح م د ب ن ي ح ي ى ع ن ز آ ر يا ع ن ب ك ر ب ن ع ب د ال له ب ن ح ب يب ع ن ت م يم ب ن ب ه ل ول ع ن أ ب يه ع ن ع ل ي ب ن غ ر اب ع ن ج ع ف ر ب ن م ح مد ع ن ا ب اي ه ق ال ل ع ن ر س ول ال له ص ال نام ص ة و ال م ن ت م ص ة و ال و اش ر ة و ال م وت ش ر ة و ال و اص ل ة و ال م س ت و ص ل ة و ال و اش م ة و ال م س ت و ش م ة وساي لالشيعة باب أنه لا با س بكسب الماشطة و ح ق ال ال صد وق ق ال ع ل ي ب ن غ ر اب ال نام ص ة ا لت ي ت ن ت ف ال شع ر و ال م ن ت م ص ة ا لت ي ي ف ع ل ذ ل ك ب ه ا و ال و اش ر ة ا لت ي ت ش ر أ س ن ان ال م ر أ ة و ت ف لج ه ا و ت ح دد ه ا و ال م وت ش ر ة ا لت ي ي ف ع ل ذ ل ك ب ه ا و ال و اص ل ة ا لت ي ت ص ل ش ع ر ال م ر أ ة ب ش ع ر ام ر أ ة غ ي ر ه ا و ال م س ت و ص ل ة ا لت ي ي ف ع ل ذ ل ك ب ه ا و ال و اش م ة ا لت ي ت ش م و ش ما ف ي ي د ال م ر أ ة و ف ي ش ي ء م ن ب د ن ه ا و ه و أ ن ت غ ر ز ي د ي ه ا أ و ظ ه ر آ فه ا أ و ش ي ي ا م ن ب د ن ه ا ب ا ب ر ة ح تى ي و ثر ف يه ث م ت ح ش و ه ب ال ك ح ل أ و ب ال نور ة ف ت خ ض ر و ال م س ت و ش م ة ا لت ي ي ف ع ل ذ ل ك ب ه ا وساي لالشيعة باب الزيادة وقت النداء و الدخول و ع ن ع دة م ن أ ص ح اب ن ا ع ن أ ح م د ب ن أ ب ي ع ب د ال له ع ن م ح مد ب ن س ن ان ع ن ع ب د ال له ب ن س ن ان ع ن أ ب ي ع ب د ال له ع ق ا ل ق ال ر س ول ال له ص ال و اش م ة و ال م ت و شم ة و ال ناج ش و ال م ن ج وش م ل ع ون ون ع ل ى ل س ان م ح مد ص وساي لالشيعة باب حكم عمل الواشمة و الموتشمة 137- ب اب ح ك م ع م ل ال و اش م ة و ال م وت ش م ة وساي لالشيعة باب حكم عمل الواشمة و الموتشمة م ح مد ب ن ي ع ق وب ع ن ع دة م ن أ ص ح اب ن ا ع ن أ ح م د ب ن أ ب ي ع ب د ال له ع ن م ح مد ب ن س ن ان ع ن ع ب د ال له ب ن س ن ان ع ن أ ب ي ع ب د ال له ع ق ال ق ال ر س ول ال له ص ال و اش م ة و ال م وت ش م ة و ال ناج ش و ال م ن ج وش م ل ع ون ون ع ل ى ل س ان م ح مد ص مستدركالوساي ل باب جواز وصل شعر المرأة بصوف أو اب ن أ ب ي ج م ه ور ف ي د ر ر ال لا ل ي ع ن ر س ول ال له ص أ نه ل ع ن ال و اص ل ة و ال م س ت و ص ل ة و ال و اش م ة و ال م س ت و ش م ة و ال و اش ر ة و ال م س ت و ش ر ة و ف ي ر و اي ة ع و ض ال و اش ر ة ال و اص م ة و ال م س ت و ص م ة مستدركالوساي ل باب حكم الواشمة و الموتشمة ب اب ح ك م ال و اش م ة و ال م وت ش م ة مستدركالوساي ل باب حكم الواشمة و الموتشمة ع و ال ي ال لا ل ي ع ن ال نب ي ص أ نه ق ال ل ع ن ال له ال و اص ل ة و ال م س ت و ص ل ة و ال و اش م ة و ال م س ت و ش م ة بحارالا نوار باب 5- جوامع أحكام النساء و نوادرها 3- مع [معاني الا خبار] اب ن ال ه ي ث م ع ن اب ن ز آ ر يا ال ق طان ع ن اب ن ح ب يب ع ن اب ن ب ه ل ول ع ن أ ب يه ع ن ع ل ي ب ن غ ر اب ق ال ح دث ن ي خ ي ر ال ج ع اف ر ج ع ف ر ب ن م ح مد ع ن أ ب يه ع ن ع ل ي ب ن ال ح س ي ن ع ن أ ب يه ال ح س ي ن ب ن ع ل ي ع ن أ ب يه ع ل ي ب ن أ ب ي ط ال ب ع ق ا ل ل ع ن ر س ول ال له ص ال نام ص ة و ال م ن ت م ص ة و ال و اش ر ة و ال م ت و شر ة و ال و اص ل ة و ال م س ت و ص ل ة و ال و اش م ة و ال م س ت و ش م ة بحارالا نوار باب 5- جوامع أحكام النساء و نوادرها قال علي بن غراب النامصة التي تنتف الشعر من الوجه و المنتمصة التي يفعل ذلك بها و الواشرة التي تنشر أسنان المرأة و تفلجها و تحددها و المتوشرة التي يفعل ذلك بها و الواصلة التي تصل شعر المرأة بشعر امرأة غيرها و المستوصلة التي يفعل ذلك بها و الواشمة التي تشم وشما في يدي المرأة أو في شيء من بدنها و هي أن تغرز يديها أو ظهر آف ها أو شيي ا من بدنها با برة حتى تو ثر فيه ثم تحشوه بالكحل أو بالنورة فيخضر و المستوشمة التي يفعل بها ذلك عوالياللا لي الفصل الثامن في ذآر أحاديث تشتمل عل 31- و قال ص لعن االله الواصلة و المستوصلة و الواشمة و المستوشمة عوالياللا لي 9 4 الجملة الا ولى في أحاديث متفرقة زياد 13- و روي عن النبي ص أنه قال لعن االله الواشمة و المستوشمة و الواصلة و المستوصلة و الواشرة و المستوشرة مشكاةالا نوار 318 الفصل السابع في الخصال المنهي عنها و قال لا تشيروا إلى المطر بالا صابع و لا إلى الهلال بالا صابع و قال مطعم الربا و ا آله و شاربه و آاتبه و شاهداه و الواشمة و المتوشمة و الناجش و المنجوش له ملعونون على لسان محمد معانيالا خبار 249 باب معنى النامصة و المنتمصة و الواش باب معنى النامصة و المنتمصة و الواشرة و المستوشرة و الواصلة و المستوصلة و الواشمة و المستوشمة معانيالا خبار 249 باب معنى النامصة و المنتمصة و الواش 1- حدثنا أحمد بن محمد بن الهيثم العجلي رضي االله عنه قال حدثنا أحمد بن يحيى بن زآريا القطان قال حدثنا بكر بن عبد االله بن حبيب قال حدثنا تميم بن بهلول عن أبيه عن علي بن غراب قال حدثني خير الجعافر جعفر بن محمد عن أبيه محمد بن 3

4 علي عن أبيه علي بن الحسين عن أبيه الحسين بن علي عن أبيه علي بن أبي طالب ع قال لعن رسول االله ص النامصة و المنتمصة و الواشرة و المستوشرة و الواصلة و المستوصلة و الواشمة و المستوشمة معانيالا خبار 250 باب معنى النامصة و المنتمصة و الواش قال علي بن غراب النامصة التي تنتف الشعر من الوجه و المنتمصة التي يفعل ذلك بها و الواشرة التي تشر أسنان المرأة و تفلجها و تحددها و المستوشرة التي يفعل ذلك بها و الواصلة التي تصل شعر المرأة بشعر امرأة غيرها و المستوصلة التي يفعل ذلك بها و الواشمة التي تشم وشما في يد المرأة أو في شيء من بدنها و هو أن تغرز يديها أو ظهر آفها أو شيي ا من بدنها با برة حتى تو ثر فيه ثم تحشوه بالكحل أو بالنورة فيخضر و المستوشمة التي يفعل ذلك بها معدنالجواهر 62 باب ذآر ما جاء في ثمانية... ص : و لعن النبي ص من النساء ثمانية النامصة و المتنمصة و الواشرة و المو تشرة و الواشمة و المتوشمة و الواصلة و المستوصلة فا ما النامصة فهي التي تنتف الشعر من الوجه و المنماص هو المنقاش و المتنمصة هي التي يفعل ذلك بها و الواشرة هي التي تحدد أسنانها حتى يكون لها أشر و هي رقة في أطراف الا سنان تفعله المرأة الكبيرة ليرى أنها شابة و المو تشرة التي يفعل ذلك بها و الواصلة التي تصل الشعر بالشعر و المستوصلة التي يفعل ذلك بها و الواشمة التي تغرز خدها بالا بر بظاهر الكف و المعصم حتى يو ثر فيه و يحشوه بالكحل ليتزين و المتوشمة التي يفعل ذلك بها مستدركالوساي ل باب أنه لا با س بكسب الماشطة و ح ف ق ه ال رض ا ع و ل ا ب ا س ب ك س ب ال م اش ط ة إ ذ ا ل م ت ش ار ط و ق ب ل ت م ا ت ع ط ى و ل ا ت ص ل ش ع ر الم ر أ ة ب غ ي ر ش ع ر ه ا و أ ما ش ع ر ال م ع ز ف ل ا ب ا س ب ا ن ت وص ل و ق د ن ه ى ال نب ي ص س ب ع ة ال و اص ل ش ع ر ه ب ش ع ر غ ي ر ه و ال م ت ش به م ن ال نس اء ب ال رج ال و ال رج ال ب ال نس اء و الم ف لج ب ا س ن ان ه و ال م وش م ب ي د ه و ال داع ي إ ل ى غ ي ر م و ل اه و ال م تغ اف ل ع ل ى ز و ج ت ه و ه و ال د يو ث بحارالا نوار باب 4- جوامع المكاسب المحرمة و المح 13- ضا [فقه الرضا عليه السلام] آ س ب ال م غ ني ة ح ر ام و ل ا ب ا س ب ك س ب ال ناي ح ة إ ذ ا ق ال ت ص د قا و ل ا ب ا س ب ك س ب ال م اش ط ة إ ذ ا ل م ت ش ار ط و ق ب ل ت م ا ت ع ط ى و ل ا ت ص ل ش ع ر الم ر أ ة ب غ ي ر ش ع ر ه ا و أ ما ش ع ر ال م ع ز ف ل ا ب ا س ب ا ن ي وص ل و ق د ل ع ن ال نب ي ص س ب ع ة ال و اص ل ش ع ر ه ب غ ي ر ش ع ر ه و ال م ت ش به م ن ال نس اء ب ال رج ال و ال رج ال ب ال نس اء و الم ف لج ب ا س ن ان ه و ال م وش م ب ي د ي ه و ال دع ي إ ل ى غ ي ر م و ل اه و ال م ت غ اف ل ع ل ى ز و ج ت ه و ه و ال د يوث و ق ال ر س ول ال له ص اق ت ل وا ال د يوث و ل و أ ن ر ج ل ا أ ع ط ت ه ام ر أ ت ه م ال ا و ق ال ت ل ه اص ن ع ب ه م ا ش ي ت ف ا ن أ ر اد ال رج ل ي ش ت ر ي ب ه ج ار ي ة ي ط و ه ا ل م ا ج از ل ه ل ا نه ا أ ر اد ت م س رت ه ل ي س ل ه م ا ي س وؤ ه ا و اع ل م أ ن أ ج ر ة ال زان ي ة و ث م ن ال ك ل ب س ح ت إ لا آ ل ب ال صي د و أ ما ال رش ا ف ي ال ح ك م ف ه و ال ك ف ر ب ال له ال ع ظ ي م فقهالرضا(ع) باب التجارات و البيوع و المكاسب اعلم يرحمك االله أن آل ما مور به مما هو صلاح للعباد و قوام لهم في أمورهم من وجوه الصلاح الذي لا يقيمهم غيره مما يا آلون و يشربون و يلبسون و ينكحون و يملكون و يستعملون فهذا آله حلال بيعه و شراؤه و هبته و عاريته و آل أمر يكون فيه الفساد مما قد نهي عنه من جهة أآله و شربه و لبسه و نكاحه و إمساآه لوجه الفساد مما قد نهي عنه مثل الميتة و الدم و لحم الخنزير و الربا و جميع الفواحش و لحوم السباع و الخمر و ما أشبه ذلك فحرام ضار للجسم و فاسد للنفس و روي أن من اتجر بغير علم و لا فقه ارتطم في الربا ارتطاما و روي إذا صفق الرجل على البيع فقد وجب و إن لم يفترقا و روي أن الشرط في الحيوان ثلاثة أيام اشترط أم لم يشترط و روي أن من باع أو اشترى فليحفظ خمس خصال و إلا فلا يبيع و لا يشتري الربا و الحلف و آتمان العيب و المدح إذا باع و الذم إذا اشترى و روي في الرجل يشتري المتاع فيجد به عيبا يوجب الرد فا ن آان المتاع قاي ما بعينه رد على صاحبه و إن آان قد قطع أو خيط أو حدثت فيه حادثة رجع فيه بنقصان العيب على سبيل الا رش و روي ربح المو من على أخيه ربا إلا أن يشتري منه شيي ا با آثر من ماي ة درهم فيربح فيه قوت يومه أو يشتري متاعا للتجارة فيربح عليه ربحا خفيفا و روي أن آل زاي دة في البدن مما هو في أصل الخلق أو ناقص منه يوجب الرد في البيع و روي في الجارية الصغيرة تشترى و يفرق بينها و بين أمها فقال إن آانت قد استغنت عنها فلا با س و اتق في طلب الرزق و أجمل في الطلب و اخفض في المكتسب و اعلم أن الرزق رزقان فرزق تطلبه و رزق يطلبك فا ما الذي تطلبه فاطلبه من حلال فا ن أآله حلال إن طلبته من وجهه و إلا أآلته حراما و هو رزقك لا بد لك من أآله و إذا آنت في تجارتك و حضرت الصلاة فلا يشغلك عنها متجرك فا ن االله وصف قوما و مدحهم فقال ر جال لا ت ل ه يه م ت جار ة و لا ب ي ع ع ن ذ آ ر ال له و آان هو لاء القوم يتجرون فا ذا حضرت الصلاة ترآوا تجارتهم و قاموا إلى صلاتهم و آانوا أعظم أجرا ممن لا يتجر و يصلي و من اتجر فليجتنب الكذب و لو أن رجلا خاط قلانس و حشاها قطنا عتيقا لما جاز له حتى يبين عيبه المكتوم و إذا سا لك رجل شراء ثوب فلا تعطه من عندك فا نها خيانة و لو آان الذي عندك أجود مما عند غيرك و آسب المغنية حرام و لا با س بكسب الناي حة إذا قالت صدقا و لا با س بكسب الماشطة إذا لم تشارط و قبلت ما تعطى و لا تصل شعر المرأة بغير شعرها و أما شعر المعز فلا با س با ن يوصل و قد لعن النبي ص سبعة الواصل شعره بشعر غيره و المشتبه من النساء بالرجال و الرجال بالنساء و المفلج با سنانه و الموشم ببدنه و الدعي إلى غير مولاه و المتغافل عن زوجته و هو الديوث و قال رسول االله ص اقتلوا الديوث و استعمل في تجارتك مكارم الا خلاق و الا فعال الجميلة للدين و الدنيا و لو أن رجلا أعطته امرأته مالا و قالت له اصنع به ما شي ت فا ن أراد الرجل يشتري به جارية يطو ها لما جاز له لا نها أرادت مسرته ليس له ما ساءها و إذا أعطيت رجلا مالا فجحدك و حلف عليه ثم أتاك 4

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