Understanding Christmas (or rather, the festival of the birth of the Prophet Jesus, or Isa) in the Muslim cultural tradition is a complex and multifaceted issue, touching on theological, social, and historical aspects. It is important to distinguish two concepts from the outset: the attitude towards Jesus (Isa) in Islam and participation in the celebration of Christian Christmas on December 25 (or January 7). 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, who preceded 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 was to confirm the Torah (Taurat) and announce a new Law (Injil — Gospel). He performed miracles (healing, bringing birds to life 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 crucified). Thus, the dogma of the Incarnation of God in human form, lying at the heart of Christian Christmas, is absent in Islam.

2. Absence of the festival of "Christmas of Isa" in the Islamic calendar

Unlike Christianity, there is no established religious festival in Islam celebrating the birth of Prophet Isa. The main festivals (Id al-Fitr and Id al-Adha) are associated with the end of Ramadan and the pilgrimage to Mecca.

• Moreover, the celebration of a birthday (mawlid) is a late practice. The festival of Mawlid an-Nabi (the birthday of Prophet Muhammad) was only celebrated centuries after his death and is not recognized in all Islamic movements (for example, the Salafis consider it a novelty — bida).

• Correspondingly, celebrating the birthday of Prophet Isa 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 festivals of other confessions. Many theologians believe that greetings, the use of symbols (tree, gifts), and participation in banquets are imitation (tashabbuh) and can weaken a Muslim's faith. Even secular attributes (Santa Claus, gift culture) are often perceived as part of a foreign religious tradition.

• Liberal or cultural approach, prevalent among Muslims living in Western countries or secular societies, allows for participation in the secular part of the festival. Here, Christmas is understood as a universal cultural phenomenon, a family festival 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 can 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 Babay" among Tatars), and feasts are perceived as Soviet/Secular tradition, detached from a religious context. Therefore, participation in New Year's, rather than Christmas, celebrations does not cause an internal conflict for many. However, religious figures are increasingly reminding people of the undesirability of participating even in these seemingly secular rituals if they have pagan or Christian roots.

Conclusion: multi-level understanding

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

1. Theological: Deep reverence for Prophet Isa as an important figure in Islam, but complete rejection of the Christian doctrine related to his birth. There is no own festival 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 festival as a gesture of respect and integration.

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

Overall, Christmas for Muslims is primarily a foreign religious festival, the attitude towards which is determined not by personal sympathies, but by religious principles, cultural environment, and an understanding of permissible boundaries of interconfessional interaction. The cultural tradition of Muslims on this issue is not uniform and continues to develop in the context of globalization.

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