Do Muslims call Allah "Father"? How can we come to God as Father?

The Bible has had an important influence on the teachings of Islam. For instance, the Muslim proudly traces his ancestry to Ishmael, a son of Abraham. Muslim beliefs about the nature of God, the resurrection of the body and judgment are roughly similar to the teachings of the Bible. But there are some striking differences. Following are some of the Muslim ideas that contradict what is taught in the Bible.

For Muslims, God is one, period. The Qur'an explicitly attacks the Christian teaching on the Trinity, saying that anyone who ascribes "partners" to God is committing the sin of shirk (blasphemy). This prohibition is explicitly directed against the Christian doctrine of the Trinity and the teaching that Jesus is God. Many Muslims are also erroneously taught that Christians are really tri‑theists who believe in God the Father, Mary the mother and Jesus the Son. This grotesque caricature of the Trinity is a complete misrepresentation of what biblical Christians believe and what the Bible teaches.

Muslims also teach that Allah is transcendent (all‑powerful) and relatively impersonal. Of the 99 names ascribed to God in Islam, "Father" is omitted (to avoid the idea of the Father and the Son). This is in stark contrast to the Bible and to Jesus' own teaching, which says that God is our personal heavenly Father. (Compare passages on God's greatness, such as Ps. 77:10‑15 and Isa. 43:13, with passages on God's love, such as Dent. 7:8; jet. 313; Eph. 2:4; 1 John 3: 1; 4:7.) While one of the 99 Muslim names for God is "the Merciful," He is not viewed primarily as a dispenser of love and grace but more as a righteous judge to whom the Muslim must give account."

Regarding God: Muslims believe there is no God but Allah; Christians believe that God is revealed in Scripture as Father, Son and Holy Spirit, three persons who are coeternally God (see Matt. 3:13‑17; 28:19; 2 Cor. 13:14). Regarding Jesus Christ: Muslims believe that Jesus was only a man, a prophet below Mohammed in importance, who did not die for man's sins; Christians say Christ is the Son of God, the sinless Redeemer who died and rose again for sinful man (see John 1:13,14; 1 Pet. 3:18). Regarding sin: Muslims claim that humans are born with hearts that are clean states. if they commit sins, these can be overcome by acts of the will; Christians counter that we are born corrupted by sin, spiritually dead apart from God's grace, and that no one does good apart from faith (see Rom. 3:12; Eph. 5:8‑10). Regarding salvation: Muslims say that Allah does not love those who do wrong, and each person must earn his or her own salvation; Christians contend that a loving God sent His Son to die for our sins, according to the inspired Word (see Rom. 5:8; 1 Cor. 15:3,4).

Let us then enquire from God's Word as to the way in which we may know God as Father, and rejoice in the consciousness of relationship to Him as children. The Scriptures are abundantly clear as to this.

In John chapter 1 we read, "As many as received Him (the Lord Jesus) to them gave He power (or right) to become the sons (children) of God, even to them that believe on His Name." In the previous verse (11) He had presented Himself to "His own, and His own (the Jewish people) received Him not". Galatians 3:26 reads, "Ye are all,the children of God by faith in Christ Jesus." Thus we see that our relationship to God as Father is dependent upon the Lord Jesus Christ having His place, through faith, in our hearts.

As to the question: the Old Testament saints were born of God, but they could not call themselves children of God, because, redemption not being accomplished, the Spirit of adoption was not given; they could not take that position. The word is clear on this point. This is the force of John 1:12. Those who, through grace, being born of God, received Christ, received right (authority) to take the position of children. Also the Epistle to the Galatians explains the difference fully and clearly, "The heir, as long as he is a child, differs nothing from a servant, though he be lord of all. … But when the fulness of the time was come, God sent forth His Son … that we might receive the adoption [of sons]. And because ye are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father." (Gal. 4:1-7.) "Wherefore thou art no more a servant, but a son"; then (Gal. 3:26) "Ye are all the children of God by faith in Christ Jesus." The difference between saints under the old covenant and Christians is therefore clearly explained in the word.

Whatever the extent therefore of the declaration of the Father, and the truth of the family, it was not possible for believing souls to take up and enjoy their relationship to the Father until after the descent of the Holy Ghost at Pentecost. To be born again is one thing — a change wrought by divine power through the action of the word — to know that God is our Father is another thing, and only to be enjoyed through the gift of the indwelling Spirit. This distinction is plainly marked by the apostle Paul in his epistle to the Galatians. He says, "Ye are all the children" (sons) "of God by faith in Christ Jesus," a statement which corresponds as to the instrumental means of the new birth with John 1:12-13, as already considered. Then, in the next chapter, he says, "And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father." (John 4:6.) So also in another epistle he writes, "Ye have received the Spirit of adoption, whereby we cry, Abba, Father." (Rom. 8:15.)

It shows the nature and freedom of our relationship and approach to God. We are not at a distance from Him, nor are the great names by which He was known in Old Testament days the names by which we specially know Him, though they abide. To us He is Father. He has adopted us into His family, making us His sons, but if He had done that and no more, we might have felt utterly strange in such a relationship, but now having the Spirit of His Son, we are not strangers in it. We know the Father, we can enter into His thoughts and enjoy His love. The Spirit of His Son is our capacity for this, and we say, "Abba, Father," to Him. The very way in which Jesus confidingly addressed Him is the way we address Him now, and the way we address Him shows the freedom we have in His presence. We are not servants to God but sons.

We may now point out the effect in us of the reception of the Spirit of adoption. The first is that we cry, as we have seen, "Abba, Father." In Galatians the apostle says, "God hath sent forth the Spirit of His Son into your hearts." (Gal. 4:6.) This is as instructive as it is remarkable. When our blessed Lord was in the garden of Gethsemane, assailed by Satan in the prospect of His death on the cross, He cried, in the agony of that hour, "Abba, Father, all things are possible unto Thee; take away this cup from me: nevertheless not what I will, but what Thou wilt." (Mark 14:36.) This shows what the "Spirit of His Son" is, as well as that the Lord was at this moment in the conscious enjoyment of His relationship to the Father, whatever the agony through which He was passing. The same Spirit therefore, in the power of which Christ, as the Son, thus, addressed the Father, dwells in us — in all who have, been cleansed by the precious blood of Christ. And dwelling in us He teaches, yea, leads, our hearts to cry, "Abba, Father." This cry is, so to speak, the necessary consequence of possessing the Spirit of sonship (huiothesia). We may have addressed God in other terms before; but as soon as the relationship has been formed, and God has sealed it by the gift of the Holy Ghost, we shall be constrained to. call God our Father. If we did not it would be as unreasonable as if the child of an earthly parent were to persist in naming him "master" instead of giving to him the endearing name of "father." Indeed, and it must not be overlooked, "Abba, Father" is the cry of the Spirit Himself in our hearts.

But not only are we redeemed by the death of Christ and brought into Sonship as knowing the Father, but God has sent forth the Spirit of His Son into our hearts. The Holy Spirit is here spoken of as "the Spirit of His Son" because just as the Lord Jesus took up His place as God's Son, even as Man in this world (see Luke 1:35), in the energy of the Spirit, so is that same Spirit the source and energy of the life and thoughts and feelings of a son of God in each believer whom He indwells. By Him we cry "Abba, Father." He gives us the consciousness of the relationship and a suitable response to the Father's love. A wealthy philanthropist might lift a poor child out of some charitable institution and legally adopt him as his son. He could not, however, beget within him the proper feelings of a son of his, nor create a suitable response on the child's part. That might be forthcoming in some degree from the child, or it might be almost totally lacking to the distress of the benefactor. What man cannot do, God has done.

The proof that it is so is heard in the way they address God. The youngest babe in His family knows the Father and cries, “ABBA, FATHER.” You would not have heard Abraham thus address God, nor Moses either; he knew Him as “Jehovah;” but He is known to us now as “FATHER,” and we so address Him. Bondage is gone. The Spirit which is ours is not a spirit of bondage again for fear. Adoption is ours, with all the wonderful family rights, dignities, and privileges—yea, the very “spirit of adoption” too. What blessed liberty is thus ours In the presence of OUR GOD AND FATHER! All fear gone! There is no more condemnation! Perfect love has cast out all fear! We are His children! We now address God Himself as FATHER. What a blessed and marvellous exchange from the miserable self-occupation and wretched bondage of which we have spoken! How can we praise Him enough who has brought it to pass through our Lord Jesus Christ by His precious truth in the power of the Holy Spirit?

In tracing this most blessed subject a little, we may notice first what Scripture says we have not received. We are told we have not received "the spirit of the world," which we know only occupies itself with things of earth, and time, and sense, matters bounded by death on every hand. (1 Cor. 2:12.) Nor have we received "the spirit of fear," that spirit of dread and torment ever brooding over painful uncertainties and gloomy forebodings. (2 Tim. 1:7.) Nor have we received "the spirit of bondage again to fear," connected with legal observances and ritual ceremonials, which never can deliver from the fear of death. (Rom. 8:15.) But we are distinctly told that we have "received the Spirit of God, that we might know the things which are freely given to us of God;" that we have received "the spirit of love, and of power, and of a sound mind;" and that "we have received the Spirit of adoption, whereby we cry, Abba, Father." All therefore of the workings within, of the love of the world and of bondage, legal fears and dreadful apprehensions, are not of the Spirit of God. Nor can that Holy Spirit produce thoughts in us for the dishonour of the Lord Jesus; for "no man speaking by the Spirit of God calleth Jesus accursed." We have in this way the ground cleared as to what the Spirit of God Both not produce in us; and also of the love, liberty, and conscious relationships He gives us to enjoy.