Understanding Christmas (or rather, the celebration of the Prophet Jesus's birth) in the Muslim cultural tradition is a complex and multifaceted issue that touches on theological, social, and historical aspects. It is important to differentiate between two concepts: the attitude towards Jesus (Isa) in Islam and participation in the celebration of Christian Christmas on December 25th (or January 7th). The former has deep roots in Islamic tradition, while the latter is a subject of debate in the modern Muslim world.

1. Jesus (Isa) in Islam: revered prophet, but not the Son of God

In Islam, Jesus (Arabic: Isa ibn Maryam — "Jesus, son of Mary") is one of the greatest prophets (nabi) and messengers (rasul) of Allah, preceding Muhammad. The Quran devotes entire suras (chapters) to him, such as the sura "Maryam" (Mary).

• His birth is described as a miracle: he was born to Maryam (Mary) by the will of Allah without a father. This is a sign to all worlds.

• His mission is to confirm the Torah (Taurat) and announce a new Law (Injil — Gospel). He performed miracles (healing, reviving birds from clay) with the permission of Allah.

• Key distinction: Islam categorically rejects the idea of the divinity of Jesus, the Trinity, and crucifixion (according to Islamic belief, Jesus was raised to heaven alive, and another person was on the cross). Thus, the dogma of the Incarnation of God in a human being, lying at the heart of Christian Christmas, is absent in Islam.

2. Absence of the "Birth of Jesus" celebration in the Islamic calendar

Unlike Christianity, there is no established religious celebration in honor of the Prophet Jesus's birth in Islam. The main holidays (Id al-Fitr and Id al-Adha) are associated with the end of Ramadan and the pilgrimage to Mecca.

• Moreover, celebrating one's birthday (mawlid) is a late practice. The celebration of Mawlid an-Nabawi (Prophet Muhammad's birthday) became celebrated only centuries after his death and is recognized not in all Islamic schools (for example, Salafis consider it a novelty — bida).

• Correspondingly, celebrating the birthday of the Prophet Jesus does not fall within the canonical religious practice of Islam.

3. Cultural interaction and modern debates

The question of Muslims' attitude towards celebrating Christian Christmas arises in the context of living in multicultural societies.

• Traditional conservative approach, based on the principles of religious purity (al-wala wa-l-bara), prohibits participation in religious holidays of other denominations. Many scholars consider greetings, the use of symbols (tree, gifts), and participation in banquets to be imitation (tashabbuh) and may weaken the faith of a Muslim. Even secular attributes (Santa Claus, gift culture) are often perceived as part of a foreign religious tradition.

• Liberal or culturalist approach, prevalent among Muslims living in Western countries or secular societies, allows participation in the secular part of the holiday. Here, Christmas is understood as a universal cultural phenomenon, a family holiday of kindness and generosity. Muslims may exchange gifts with colleagues, participate in corporate events, decorate their homes with "winter" rather than "Christmas" decor, seeing this as an act of politeness and social integration, but not religious syncretism.

• Interesting example: In some Muslim countries with strong Christian communities (Lebanon, Egypt, Syria, Jordan, Indonesia, Malaysia), Christmas is a state holiday or widely celebrated. Muslims may congratulate Christian neighbors, participate in public festivities as a manifestation of civil solidarity. This is part of an ancient culture of coexistence.

4. Context of Russia and the post-Soviet space

For Muslims in Russia (Tatars, Bashkirs, peoples of the Caucasus, etc.), New Year as a secular holiday is often more significant than Christmas. The New Year tree, Santa Claus ("Kys Babai" among Tatars) and the feast are perceived as Soviet/Secular tradition, detached from the religious context. Therefore, participation in New Year's, not Christmas, celebrations does not cause an internal conflict for many. However, religious figures are increasingly reminding that participation in even these seemingly secular rituals is undesirable if they have pagan or Christian roots.

Conclusion: multilevel understanding

Thus, the understanding of Christmas in the Muslim tradition occurs at several levels:

1. Theological: Deep reverence for the Prophet Jesus as an important figure in Islam, but complete rejection of the Christian doctrine related to his birth. There is no own celebration in his honor.

2. Socio-cultural: Depending on the context — from complete rejection and non-participation (to avoid imitation) to selective participation in secular, family, and public aspects of the holiday as an act of respect and integration.

3. Historical-regional: In countries with long-standing traditions of interfaith dialogue, the attitude is more open and festive, in countries with dominant conservative Islam — more closed.

Overall, Christmas for Muslims is primarily a foreign religious holiday, the attitude towards which is determined not by personal sympathies, but by religious tenets, cultural environment, and understanding of permissible boundaries of interfaith interaction. The cultural tradition of Muslims in this matter is not uniform and continues to develop in the context of globalization.

Permanent link to this publication: