What are the qualities one must possess in order to be able to say one worships the same God of Abraham? Do I simply state I believe God is One and I believe He spoke to Abraham?
Though I won’t be participating, a good discussion could possibly be had concerning 1 John 2:23
“Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.” Perhaps it would be easier to ask whether or not Muslims really have the Son.
In the Arabic language, there are distinct names for various Biblical persons that tend to break down along confessional lines, such that there is a “Christian Arabic” version of Jesus (Yasu’ يسوع), and a “Muslim Arabic” version of Jesus ('Isa عيسى). Now it’s not quite that simple in the modern day (I have known Christians, Arabs and non, named 'Isa), but it generally still holds true, in that while Christians who originate from Muslim-dominated areas and have experienced a lot of Islamic influence over their language (e.g., Pakistan, Bangladesh, etc.) may be named ‘Isa, you’d be hard pressed to find
any Muslim anywhere named Yesu’ in reference to Jesus (they would all be named 'Isa instead, as that is the “Islamic Jesus”; this actually might also go a ways toward explaining how even Arab Christians came to named ‘Isa, as the name Yesu’ has usually or completely been kept for Jesus alone, though I have seen Coptic, not Arab, monks receive the name
in Hebrew, Yashua, upon their ordinations…).
Now, I know that you guys are not stupid, and you know that the names of things are not the things themselves, but there is a certain amount of conceptual distance at the outset when you have one group that is unwilling to adopt the preexisting term or name and instead invents their own for their own ‘version’ of the same referent (and it has long been recognized, e.g. Jeffrey 1938, that the form ‘Isa does not predate the Qur’an, while Yesu’ does). The Islamic Jesus is of course not the only begotten Son of God that we know as Jesus/Yesu’, but a prophet of secondary rank to Muhammad. While the Islamic Jesus shares some attributes or history in common with the actual Jesus (e.g., he was born of a virgin, he is word of God – in Arabic
kalimatullah – though Muslims obviously have a different understanding of what that means than we do), it has been proven that much of the narrative involving him in the Qur’an and related Islamic literature is cribbed from apocryphal Christian sources or distorted and manipulated Gospel accounts, e.g., the story of 'Isa speaking from the crib (Surah) comes from the apocryphal Arabic Infancy Gospel (modeled on the earlier Syriac Infancy Gospel) which was particularly in Arabia in Muhammad’s time. It is changed in the Qur’an in order to fit the role that Islam has created for Jesus, as a prophet of God who essentially teaches Islamic theology.
From the Arabic Infancy Gospel of the Savior, 5th-6th century (verse 2):
“He has said that Jesus spoke, and, indeed, when He was lying in His cradle said to Mary His mother: I am Jesus, the Son of God, the Logos, whom thou hast brought forth, as the Angel Gabriel announced to thee; and my Father has sent me for the salvation of the world.”
From the Qur’an, 7th century (Sura 19, verses 29-34):
"But she pointed to the babe. They said: “How can we talk to one who is a child in the cradle?” He said: “I am indeed a servant of Allah: He hath given me revelation and made me a prophet; And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live; (He) hath made me kind to my mother, and not overbearing or miserable; So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)”! Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute.
I would say that Islam of course does not have the Son, as it has very consciously recast Him as something other than the only begotten Son of God, in a subordinate role to the Islamic prophet Muhammad, and essentially a buttress of Islamic theological and prophetical claims. But, of course, others may differ. Still, it is, I believe, and important aspect to consider when thinking about the question of what exactly is the relation of Islam to Christianity, and vice-versa.