muslim culture tradition Christmas: theology, history and modern practices

Christmas (December 25/January 7) in the perception of Muslims represents a complex phenomenon at the intersection of strict theology, millennial cultural interaction, and challenges of the modern globalized world. Its understanding is impossible without distinguishing three key dimensions: dogmatic attitude towards the figure of Jesus (Isa), historical experience of coexistence with Christian communities, and modern social practices in conditions of religious pluralism.

1. Theological foundation: Prophet Isa ibn Maryam

To understand the Islamic position, it is necessary to turn to the Koran, 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 Koran (sura 19:16-34) as a sign to all worlds. Isa was born to Mary by the word of Allah ("Be!") without a father, which confirms the omnipotence of the Creator.

• Isa is one of the "great" prophets (uлю-ль-азм). He is recognized as a prophet (nabi) and an apostle (rasul), preceding Muhammad, the bearer of Scripture — the Injil (Gospel), a miracle worker, healing the blind and lepers.

• Resolute rejection of key Christian dogmas. Islamic theology categorically denies the divinity of Isa, the Trinity, the idea 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 holiday in honor 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 trends (such as Salafis).

2. Historical-cultural dimension: coexistence and distance

For centuries, Muslim societies, especially in the Ottoman Empire, Persia, India, and Al-Andalus, coexisted side by side with large Christian communities. This experience has formed 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 free exercise of their faith, including holidays. Muslims could indirectly recognize Christmas as part of a foreign 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 Jalaluddin 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 were mixed, Islam maintained a clear boundary. Participation in Christian liturgies or joint celebration of Christmas as a religious act was excluded.

3. Modern practices: from rejection to secular participation

Today, the attitude of Muslims towards Christmas is extremely diverse and depends on the geographical, social, and ideological context. Three main models can be identified:

1. Doctrinal rejection 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.

2. 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 (such as "Christmas" sales, corporate parties, symbols like Santa Claus). Muslims can participate in corporate parties, exchange gifts with colleagues, decorate homes with "winter" (not "Christmas") decor. This is considered a gesture of politeness, social integration, and maintaining good neighborly relations, but not as a religious act.

3. 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 greet Christians, participate in public festivities (street illuminations, fairs), send greeting cards. For example, in Lebanon, Muslim politicians traditionally greet citizens with 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 increasingly criticize this practice as alien.

4. Context of Russia: between New Year and Christmas

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 for many, and participation in it (attending services, observing fasting, caroling) is not considered. Spiritual management of Muslims regularly issue fatwas, recommending focusing on Islamic holidays and not adopting foreign rituals.

Conclusion

Thus, Christmas in the cultural tradition of Muslims 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 conditioned 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 doctrinal purity and social integration, between following authoritative fatwas and wanting to be part of the general festive mood. This dialectic and forms today's diverse attitude towards the holiday of Christmas.

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