The celebration of Christmas (December 25/January 7) in the perception of Muslims represents a complex phenomenon at the intersection of strict theology, centuries-old cultural interaction, and the challenges of the modern globalized world. Its understanding is impossible without distinguishing three key aspects: the dogmatic attitude towards the figure of Jesus (Isa), the historical experience of coexistence with Christian communities, and modern social practices in the context of religious pluralism.
To understand the Islamic position, it is necessary to turn to the Quran, where Jesus (Arabic: Isa) is mentioned 25 times, and an entire sura (19th) is named after his mother — Maryam (Mary). From an Islamic perspective:
The birth of Isa is the greatest miracle (aya). It is described in detail in the Quran (sura 19:16-34) as a sign to all worlds. Isa was born to Mary by the word of Allah ("Be!") without a father, confirming the omnipotence of the Creator.
Isa is one of the "great" prophets (uлю-ль-азм). He is recognized as a prophet (nabi) and a messenger (rasul), preceding Muhammad, the bearer of Scripture — the Injil (Gospel), a miracle-worker, healing the blind and lepers.
Strong rejection of key Christian dogmas. Islamic theology categorically denies the divinity of Isa, the Trinity, the concept of the Incarnation, and crucifixion (according to Islamic interpretation, Isa was raised to heaven, and another person was crucified on the cross). Therefore, the dogmatic content of Christian Christmas — the birth of God in human form — is unacceptable to Islam.
Important fact: despite the profound veneration of Isa, there is no established celebration of his birth in the Islamic calendar. Celebrating birthdays (mawlid) is generally a late practice. Even Mawlid an-Nabawi (the birthday of Prophet Muhammad) is not celebrated universally and is considered a novelty (bida) by some currents (such as Salafis).
For centuries, Muslim societies, especially in the Ottoman Empire, Persia, India, and Al-Andalus, have coexisted alongside large Christian communities. This experience has shaped certain traditions:
The principle of "zimmi": In traditional Islamic law, Christians, as "people of the Scripture" (ahl al-kitaab), had the right to protection and the free exercise of their faith, including holidays. Muslims could indirectly recognize Christmas as part of another, but legitimate, religious life.
Cultural exchange and borrowings: In art, literature, and folklore, there was sometimes mutual influence. For example, in some Sufi poetic traditions (such as those of Jalal ad-Din Rumi), the figure of Isa is used as a symbol of spiritual rebirth. However, these were cultural, not ritual, borrowings.
Absence of syncretism: Unlike some other cultures where religious traditions mixed, Islam maintained a clear boundary. Participation in Christian liturgies or joint celebration of Christmas as a religious act was excluded.
Today, Muslims' attitude towards Christmas is extremely diverse and depends on the geographical, social, and ideological context. Three main models can be identified:
Doctrinal disapproval and distancing. This position is held by conservative theologians and many religious figures. Their argumentation is based on the principle of "al-wala wa-l-bara" (loyalty and alienation), prohibiting imitation of unbelievers (ta'shabuh). Greeting with Christmas, using its symbols (tree, wreaths, figures of the infant Jesus), and especially participating in festive masses is considered a sin that undermines faith. Even secular attributes are often rejected as part of a foreign religious-cultural system.
Civil participation and secular greetings. This model is prevalent among Muslims living in Western countries or secular states with a Christian majority (such as Russia). Here, a clear distinction is made between religious Christmas (Christmas) and its secular, cultural wrapper (Christmas sales, corporate parties, symbols like Santa Claus). Muslims can participate in corporate parties, exchange gifts with colleagues, decorate homes with "winter" (not "Christmas") decorations. This is considered a gesture of politeness, social integration, and maintaining good neighborly relations, but not as a religious act.
Tradition of intercommunity respect in multicultural societies. In such countries as Lebanon, Egypt, Syria, Jordan, Malaysia, Indonesia, where there are ancient Christian communities, Christmas is often a state or widely celebrated holiday. Muslims can publicly congratulate Christians, participate in public celebrations (street illuminations, fairs), send greeting cards. For example, in Lebanon, Muslim politicians traditionally congratulate citizens on Christmas. This is perceived as an act of civic solidarity and respect for the national tradition of diversity.
Interesting fact: In Turkey, despite the secular nature of the state, New Year's Eve (December 31) is celebrated with attributes borrowed from Christmas (tree, Santa Claus — "Noel Baba"). For many Turkish Muslims, this is an entirely secular holiday. However, religious authorities are increasingly criticizing this practice as alien.
For Muslims in Russia, the winter holiday cycle is more associated with New Year — the legacy of Soviet secular tradition. The New Year tree, Santa Claus ("Shish Babai" for Tatars, "K'ish Babai" for Karachays), and family banquets are often devoid of religious connotations. Christmas remains a purely Christian ("Orthodox") holiday in the perception of many, and participation in it (attending services, observing fasting, caroling) is not considered. Spiritual administrations of Muslims regularly issue fatwas, recommending focusing on Islamic holidays and not adopting foreign rituals.
Conclusion
Thus, Christmas in the Islamic cultural tradition is not a unified phenomenon. It is a continuum of practices — from complete distancing to active secular participation. Its understanding is based on three immutable pillars: unconditional veneration of Prophet Isa within Islamic dogmatics, historically determined respect for the holidays of "people of the Scripture," and pragmatic adaptation to the realities of a multicultural world. Modern Muslims are forced to constantly balance between theological purity and social integration, between following authoritative fatwas and wanting to be part of the general festive mood. This dialectic forms today's diverse attitude towards the holiday of Christmas.
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