Understanding the Islamic Concept of Allah in Christianity
Understanding Allah in Christianity
The concept of Allah is central to Islamic theology, but its relation to the Christian understanding of God is complex. In Christianity, the concept of God is rooted in the biblical revelation, emphasizing the Trinity and the attributes of God as described in Scripture [1].
The Christian understanding of God is not merely a philosophical or abstract concept but is deeply connected to the person of Jesus Christ and the work of the Holy Spirit. According to John Calvin, "By the knowledge of God, I understand that by which we not only conceive that there is some God, but also that which is fitting for us to know concerning him" [5]. This knowledge is not just intellectual but involves a personal relationship with God.
In contrast, the Islamic concept of Allah is based on the Quran and the Hadith, emphasizing the unity and transcendence of God. While both Christians and Muslims affirm the existence of one God, the nature and attributes of this God are understood differently. The Christian doctrine of the Trinity, which affirms God as Father, Son, and Holy Spirit, is not accepted in Islam, where Allah is considered indivisible and without associates.
Charles Hodge notes that the term "religion" can be understood both objectively and subjectively. Objectively, it refers to the manner of worshiping God, as seen in the differences between the "Pagan, the Mohammedan, or the Christian religion" [4]. Subjectively, it expresses a state of mind induced by faith in God and a sense of our relation to Him.
The Christian understanding of God's nature is characterized by attributes such as omnipotence, omniscience, and benevolence. Matthew Henry describes God as "an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of" [2]. This incomprehensibility is a common ground between Christian and Islamic theologies, as both traditions acknowledge the limitations of human understanding in grasping the divine nature.
However, the Christian concept of God's relationship with humanity is distinct, emphasizing God's love and redemption through Jesus Christ. John Gill notes that true worship involves a spiritual and experimental knowledge of God in Christ, characterized by faith, love, and fear [3].
The differences between the Christian and Islamic understandings of God are significant, reflecting fundamental aspects of their respective theologies. While both traditions affirm the existence of one God, the Christian doctrine of the Trinity and the person of Jesus Christ distinguish it from Islamic monotheism.
Sources
- James (Baptist/Reformed) “John Gill on James 2:19: Thou believest that there is one God,.... These words are a continuation of the address of the man that has works, to him that boasts of his faith without them, observing to him, that one, and a main article of his faith, is, that there is one God; which is to be understood in the Christian sense, since both the person speaking, and the person spoken to, were such as professed themselves Christians; so that to believe there is one God, is not merely to give into this article, in opposition to the polytheism of the Gentiles, or barely to confess the God of Israel, as be”
- Job (Nonconformist/Puritan) “Matthew Henry on Job 11:7: Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence. I. See here what God is, and let him be adored. 1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pas”
- 2 Peter (Baptist/Reformed) “John Gill on 2 Peter 2:9: That "fear him", as the Syriac version renders it; or that "rightly worship", as the Arabic; such as Noah and Lot, men that know God in Christ spiritually and experimentally; that believe in him, love him, fear him, worship him in spirit and truth, and live soberly, righteously, and godly. This verse is a conclusion from the preceding instances and examples, respecting both the mercy and justice of God; the mercy of God in delivering the godly and righteous "out of temptations"; by which are meant, not the temptations of Satan to sin, distrust, and despondency, though”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 11: to God. Subjectively, it is the inward necessity of union with God. Commonly the word religion, in its objective sense, means “ Modus Deum colendi ,” as when we speak of the Pagan, the Mohammedan, or the Christian religion. Subjectively, it expresses a state of mind. What that state characteristically is, is very variously stated. Most simply it is said to be the state of mind induced by faith in God, and a due sense of our relation to him. Or as Wegscheider expresses it, “ Æqualis et constans 21 animi affectio, qua homo, necessitudinem s”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 18: 40 CHAPTER 2. WHAT IT IS TO KNOW GOD,—TENDENCY OF THIS KNOWLEDGE. Sections. 1. The knowledge of God the Creator defined. The substance of this knowledge, and the use to be made of it. 2. Further illustration of the use, together with a necessary reproof of vain curiosity, and refutation of the Epicureans. The character of God as it appears to the pious mind, contrasted with the absurd views of the Epicureans. Religion defined. 1. By the knowledge of God, I understand that by which we not only conceive that there is some God, but al”