During this holiday season, it may be worthwhile to discuss what Christmas is all about and what guidance Islam has to offer in cultivating positive relationships with Christian brothers and sisters.
Christmas, observed most commonly on December 25th annually, commemorates the birth of Jesus Christ (as). It is a public holiday in the majority of the world’s countries. It was not until the fourth century that Christmas was first celebrated (Hillerbrand, 2017; Martindale, 1908). It is marked by gift-giving, music and carols, special cuisines, the decoration of homes, business centers, and churches, and Santa Claus. As it is recognised not only as a religious but also as a cultural occasion, the Christmas season is one of the peak selling periods for retailers. In some countries, either as a result of culture or legislation, December 25 is the least economically active day of the year.
As has been mentioned above, celebrating the birth of the Israelite Messiah (as) was neither practiced nor heard of until over three centuries after the Messiah (as) himself. A scriptural basis for this innovation is hard to find. However, history establishes that the introduction of this “birthday” commemoration met severe opposition from some of the learned Christians of the time. One such person was Origen Adamantius of Alexandria (New World Encyclopedia, 2017). Elucidating his point, he drew attention to the fact that the scriptures provide evidence that only sinners celebrate their birthdays. This is the message conveyed in the following verses:
“Now the third day was Pharaoh’s birthday, and he gave a feast for all his officials.” (Genesis 40:20).
“Finally, the opportune time came.” On his birthday, Herod gave a banquet for his high officials and military commanders and the leading men of Galilee. (Mark 6:21).
The saints are, however, noted to have been cursed on the day of their birth. This is illustrated in the following verses:
“Cursed be the day I was born!” May the day my mother bore me not be blessed. Cursed be the man who brought my father the news and made him very glad, saying, “A child is born to you—a son!” (Jeremiah 20:14-15).
“After this, Job opened his mouth and cursed the day of his birth.” “May the day of my birth perish, and the night it was said, “A boy is born!” he said. (Job 3: 1-16).
If, as defined earlier, Christmas was invented in the fourth century to celebrate the birth of Jesus Christ (as), then the choice of date needs to be investigated. Based on the Biblical narrative, theologians and historians agree that Jesus (as) was definitely not born in the winter season of December 25. The presence of the shepherds in the field at night (Luke 2:8–9) and the census held in Bethlehem during that time (Luke 2:1–4) are enough to show that any date in winter is not likely.
The Holy Qur’an has dealt so beautifully with this subject, pointing us more precisely to the period of the Mosaic Messiah’s birth in the following verses:
‘And the pains of childbirth drove her (Mary (as)) unto the trunk of a palm-tree. She said, “O, would that I had died before this and had become a thing quite forgotten!” Then he (the angel) called her from beneath her, saying, “Grieve not.” Thy Lord has placed a rivulet below thee; and shake towards thyself the trunk of the palm-tree; it will cause fresh ripe dates to fall upon thee”. (Surah Maryam Chapter 19 Verse 24-26).
Commenting on the above verses, Hadhrat Mirza Bashiruddeen Mahmud Ahmad (ra), the Promised Son and Second Khalifa of the Promised Messiah (as), states:
“… Jesus (as) was born in the season of the ripening of dates.” December is not a time for the ripening of dates; rather, it is July and August. Moreover, we find that God Almighty told her [Mary (as)] about a stream of water as well, where she could give a bath to the [newly born] child and cleanse herself as well.
“From this, we come to know that it was the month of July or August, otherwise, it would have been unwise to take a bath herself and to give a bath to the child at the stream in such cold weather [of December], especially on a mountainous place in the North of Arabia. (Tafsir-e-Kabir, Vol. 5, pp. 179-180).
(End of Part 1)