Mark 14:36 "ἀββᾶ ὁ πατήρ". Galatians 4:6 "ἀββᾶ ὁ πατήρ". Romans 8:15 "ἀββᾶ, ὁ πατήρ".
In Smith Van Dyk Arabic translation it is "يا أبا الآب".
Literal translation of "يا أبا الآب" is: "father of the father"!
So what is the accurate translation of the Greek phrase.
אַבָּא (ἀββᾶ, abba) is Aramaic and is in the emphatic state, not construct.
Alger F. Johns, A SHORT GRAMMAR OF BIBLICAL ARAMAIC, Andrews University Monographs, Vol. 1, p. 9. http://www.learnassyrian.com/assyrianlibrary/assyrianbooks/Language/05%20A%20Short%20Grammar%20of%20Biblical%20Aramaic.pdf
Note: BA = Biblicsl Aramaic; BH = Biblical Hebrew
Thus, ἀββᾶ translates as "the Father." The construct state would translate "father of."
ὁ πατήρ is a Greek translation of ἀββᾶ. This is difficult to translate into Arabic. It might help to use an Aramaic script for ἀββᾶ.
As correctly noted by the OP, the word ἀββᾶ occurs just three times in the NT and always in the phrase ἀββᾶ ὁ πατήρ, ie, Mark 14:36, Rom 8:15, Gal 4:6.
The word "abba" is a Chaldee/Aramaic word whose definition is given from Thayer in the Appendix below - the vocative form of "Father". BDAG gives very similar information.
The other two words are ὁ πατήρ which is literally, "The Father", referring to God the Father. Thus, the full phrase, ἀββᾶ ὁ πατήρ means "Father (Aramaic) The father (Greek)". It appears that Aramaic speaking people addressed their prayers to "Abba" while the Greek speaking people addressed their prayers to "The Father".
The writers of the NT simply covered both bases in saying ἀββᾶ ὁ πατήρ.
APPENDIX Thayer meaning for ἀββᾶ
Ἀββᾶ (WH (βά), Hebrew אָב father, in the Chaldean emphatic state, אַבָּא i. e. ὁ πατήρ, a customary title of God in prayer. Whenever it occurs in the N. T. (Mark 14:36; Romans 8:15; Galatians 4:6) it has the Greek interpretation subjoined to it; this is apparently to be explained by the fact that the Chaldee אַבָּא, through frequent use in prayer, gradually acquired the nature of a most sacred proper name, to which the Greek-speaking Jews added the appellative from their own tongue.
The first statement was spoken by Jesus:
And He was saying, “Abba! Father! [αββα ὁ πατήρ] All things are possible for You. Remove this cup from Me. But not what I want, but what You want.” (Mark 14:36 DLNT)
Those near would have heard three words, abba ho patēr, not two abba patēr. The significance between the two is abba patēr might be mistaken to be a cry to an earthly father, but the article in abba ho patēr unmistakably makes this a cry to the Father.
The next two are identical to that spoken by Jesus:
And because you are sons, God sent-forth the Spirit of His Son into our hearts crying-out, “Abba! Father! [αββα ὁ πατήρ]” (Galatians 4:6)
14 For all who are being led by the Spirit of God, these are sons of God. 15 For you did not receive a spirit of slavery again leading-to fear, but you received a Spirit of adoption by Whom we are crying-out “Abba! Father! [αββα ὁ πατήρ]” (Romans 8:15)
With respect to the actual words, abba ho patēr, Paul states the believer has the right to make the same call to the Father as did Jesus. This is consistent with how Paul explains his, and believer's relationship with Christ crucified:
For through the Law I died to the Law in order that I might live to God. I have been crucified-with Christ! (Galatians 2:19)
knowing this: that our old person was crucified-with Him in order that the body of sin might be done-away-with, so that we no longer are-slaves to sin. (Romans 6:6)
For Paul, just as Jesus cried out abba ho patēr before His crucifixion, the believer may make the same call since they have been crucified with Christ.
The phrases are identical; the reasons for them differ. Mark's is purely historical: this what Jesus actually said. Paul's are ontological: this is why a believer may uses Jesus's words. Paul gives two reasons why this is so:
Paul's αββα ὁ πατήρ is empowered by the Spirit of His Son, which is the Spirit of God and the Spirit of adoption.
