Short answer
Consider Islam because God (﷾) has spoken, and the Qur'an is His word, which you can test. Many Taoists seek calm, simplicity and humility, and Islam prizes these too. In the Qur'an, God (﷾) speaks of Himself in His own voice: "Verily, I am Allah" (20:14). He hears the one who calls on Him (2:186). He speaks to His messengers (42:51). He forgives those who turn back to Him (39:53-54). All worship belongs to Him alone (72:18). Every soul will taste death (3:185), and God (﷾) will give the dead life again (36:79). Islam is a complete way of life, with belief, worship, law, family and character together (5:3). Read the Qur'an, and test it.
Full explanation
Common ground: calm, simplicity and humility
Many Taoists seek a life of calm, simplicity and humility. The Tao Te Ching (Daodejing) is the short classic of Taoism. Tao (Dao) means the Way. The book pictures the best life as water. Water benefits all things, does not strive, and takes the low place that people dislike (8). Its word for acting without strain or show is wu wei, which means not forcing things (37). Islam also prizes calm and humility. The Qur'an praises those who "walk on the earth in humility" (25:63). It says that "in the remembrance of Allah do hearts find satisfaction" (13:28). The difference is where the calm comes from. The Tao Te Ching seeks it in emptiness and stillness (16). The Qur'an finds it in remembering God (﷾). This page quotes James Legge's English translation of the Tao Te Ching (1891).
“The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without striving (to the contrary), the low place which all men dislike. Hence (its way) is near to (that of) the Tao.”
“The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do.”
“And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!";”
“"Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction.”
“The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour.”
God (﷾) has named Himself
The Tao Te Ching says no name fits the Way. Its writer says, "I do not know its name", and gives it the name Tao himself (25). Wang Bi (226-249), the best-known early commentator, explains why: a name fixes a form, and the Way has no form. This page does not say that the Tao is God. The page "Is the Tao the same as God?" compares the two closely. Of God (﷾), Islam teaches that no vision can grasp Him (6:103). Yet He is not silent about Himself. In the Qur'an God names Himself, in His own voice: "Verily, I am Allah: There is no god but I" (20:14). "The most beautiful names belong to Allah: so call on him by them" (7:180).
“I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great.”
Wang Bi, the best-known early commentator on the Tao Te Ching, reads these chapters as follows. On chapter 4, Di is the Lord of Heaven; not even heaven and earth reach the Tao, so it seems to come before Di. On chapter 5, heaven and earth let things follow their own nature: they neither act nor make, and things order themselves, so they are "not benevolent". On chapter 25, a name fixes a form, and the Tao has no form, so its name is not known. On chapter 62, the "admirable words" are words in praise of the Tao, worth more than any treasure. Those who are not good should keep to the Tao, so that they are not cast off. Whoever seeks by it obtains, and whoever seeks escape by it escapes. On chapter 73, going with the way of Heaven brings good fortune and going against it brings misfortune; so it does not speak, yet answers well. Things come to it of themselves because it keeps low. Its plans are the signs it shows of good and ill fortune, before things happen.
“No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.”
“Verily, I am Allah: There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise.”
“The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in his names: for what they do, they will soon be requited.”
God (﷾) hears the one who calls
The Tao Te Ching speaks of the way of Heaven (Tian, or T'ien in Legge's spelling: the order above the world). It says this way does not speak and does not call. Yet it is "skilful in obtaining a reply" (73). Wang Bi explains that reply. Going with it brings good fortune, and going against it brings misfortune. So the reply is the outcome of what people do. In the Qur'an, God (﷾) is close, and He hears: "I listen to the prayer of every suppliant when he calleth on Me" (2:186). He says, "Call on Me; I will answer your (Prayer)" (40:60). Nothing is like Him, and He is "the One that hears and sees (all things)" (42:11).
“It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in obtaining a reply; does not call, and yet men come to it of themselves.”
Wang Bi, the best-known early commentator on the Tao Te Ching, reads these chapters as follows. On chapter 4, Di is the Lord of Heaven; not even heaven and earth reach the Tao, so it seems to come before Di. On chapter 5, heaven and earth let things follow their own nature: they neither act nor make, and things order themselves, so they are "not benevolent". On chapter 25, a name fixes a form, and the Tao has no form, so its name is not known. On chapter 62, the "admirable words" are words in praise of the Tao, worth more than any treasure. Those who are not good should keep to the Tao, so that they are not cast off. Whoever seeks by it obtains, and whoever seeks escape by it escapes. On chapter 73, going with the way of Heaven brings good fortune and going against it brings misfortune; so it does not speak, yet answers well. Things come to it of themselves because it keeps low. Its plans are the signs it shows of good and ill fortune, before things happen.
“When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.”
“And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!"”
“(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things).”
God (﷾) has spoken, and the Qur'an can be tested
The Tao Te Ching never says that its words came from God (﷾). The page "Is the Tao Te Ching from God?" looks at this. The Qur'an makes the claim in its own words: "It is sent down by One Full of Wisdom, Worthy of all Praise" (41:42). It says God (﷾) speaks to people by inspiration, from behind a veil, or by sending a messenger (42:51). It does not ask to be believed on its word alone. It says a book from anyone but God (﷾) would hold "Much discrepancy" (4:82). It challenges anyone in doubt to produce a chapter like it (2:23). The page "Has anyone met the Qur'an's challenge to write a chapter like it?" shows how its first hearers answered that challenge.
“No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise.”
“It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise.”
“Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.”
“And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true.”
God (﷾) forgives the one who turns to Him
The Tao Te Ching asks why the ancients prized the Tao so much. Was it not because "the guilty could escape (from the stain of their guilt) by it" (62)? Wang Bi says those who are not good should keep to the Way, so that they are not cast off. But the book never has the Way speak to the guilty. God (﷾) calls them to Him, and hears their plea. Whoever does wrong and then "seeks Allah's forgiveness" will "find Allah Oft-forgiving, Most Merciful" (4:110). He calls those who have wronged themselves not to despair of His mercy, for He forgives all sins. He asks them to turn back to Him while there is time (39:53-54).
“Why was it that the ancients prized this Tao so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it?”
Wang Bi, the best-known early commentator on the Tao Te Ching, reads these chapters as follows. On chapter 4, Di is the Lord of Heaven; not even heaven and earth reach the Tao, so it seems to come before Di. On chapter 5, heaven and earth let things follow their own nature: they neither act nor make, and things order themselves, so they are "not benevolent". On chapter 25, a name fixes a form, and the Tao has no form, so its name is not known. On chapter 62, the "admirable words" are words in praise of the Tao, worth more than any treasure. Those who are not good should keep to the Tao, so that they are not cast off. Whoever seeks by it obtains, and whoever seeks escape by it escapes. On chapter 73, going with the way of Heaven brings good fortune and going against it brings misfortune; so it does not speak, yet answers well. Things come to it of themselves because it keeps low. Its plans are the signs it shows of good and ill fortune, before things happen.
“If any one does evil or wrongs his own soul but afterwards seeks Allah's forgiveness, he will find Allah Oft-forgiving, Most Merciful.”
“Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.”
“"Turn ye to our Lord (in repentance) and bow to His (Will), before the Penalty comes on you: after that ye shall not be helped.”
Death, and the life after it
Some Taoists sought to become immortals (xian), people who pass beyond death. The Qur'an says that every soul will taste death, and it says this of everyone (3:185). Islam shares the hope of a life that does not end. It says such a life begins after death: the Home in the Hereafter, "that is life indeed" (29:64). God (﷾), who made people the first time, will give the dead life again (36:78-79). The Gardens of Paradise are for "those who believe and work righteous deeds" (18:107). That life is not won by any method of our own, however long the training. It is God's (﷾) gift, by His mercy.
In chapter 2 (On Immortals) someone asks whether immortals who do not die can really be reached. A questioner laughs that whatever has a beginning must have an end. Ge Hong answers that this is not true of everything: heaven and earth have no end, and tortoises and cranes live long. He holds that immortals nourish the body with medicines and lengthen life with techniques, so that they live on without dying. In chapter 3 (Answering the Common Man) he says that one who seeks to become an immortal must take loyalty, filial piety, harmony, obedience, kindness and good faith as the root; if virtue is not cultivated and one works only at techniques, no one gains long life. In chapter 4 (Gold and Cinnabar) he says that the books he has read all make two elixirs, the reverted elixir and the gold liquid, the highest method of the way of immortals. Other medicines, he says, may help a little, but can never make a person live for ever.
“Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.”
“What is the life of this world but amusement and play? but verily the Home in the Hereafter,- that is life indeed, if they but knew.”
“And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, "Who can give life to (dry) bones and decomposed ones (at that)?" Say, "He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!-”
“As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise, Wherein they shall dwell (for aye): no change will they wish for from them.”
Worship belongs to God (﷾) alone
Religious Taoism honours many gods in its temples. Islam asks that all worship and prayer go to God (﷾) alone. Every Muslim says in each prayer, "Thee do we worship, and Thine aid we seek" (1:5). The places of worship are God's (﷾), so no one is to be invoked along with Him (72:18). He alone made all things (39:62), and He hears every caller Himself (2:186). Islam says this without insult. The Qur'an tells Muslims, "Revile not ye those whom they call upon besides Allah" (6:108). The page "Should I pray to the Taoist gods?" answers this with care.
Pregadio writes that Laozi became a god under the name Laojun (Lord Lao) during the Han dynasty. In 165 and 166, rites were held for him at his supposed birthplace, and in 166 Emperor Huan held a ceremony in his honour in the imperial palace. As a god, Lord Lao is described as personifying the Dao (the Tao). The supreme Taoist gods are the Three Pure Ones (Sanqing), each ruling one heaven; one of them, Daode tianzun, is another name of the deified Laozi. The wider pantheon includes people of the past who were made gods, such as Mazu, a woman of the late tenth century honoured as the protector of sailors.
“Thee do we worship, and Thine aid we seek.”
“"And the places of worship are for Allah (alone): So invoke not any one along with Allah;”
“Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs.”
“When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.”
“Revile not ye those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did.”
A complete way of life
Islam is not only a belief about God (﷾). It is a complete way of life (deen), with belief, worship, law, family and character together. Calm, simplicity and humility have their place in it, and each part rests on God's (﷾) command. The Qur'an says God (﷾) has perfected the religion and completed His favour (5:3). It calls believers to enter Islam whole-heartedly (2:208). The page "What is Islam?" sets out the whole way.
“This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”
“O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.”
What Islam asks of the reader
Islam asks two things together. Worship God (﷾) alone, and follow Muhammad (ﷺ). The Qur'an calls him the Messenger of Allah (﷾) and the Seal of the Prophets, the last of them (33:40). It tells him to say that he is sent to all people (7:158). The verse ends with the call to believe in God (﷾) and His Messenger, and to follow him, so that you may be guided. Read the Qur'an in a translation you trust, and test it (2:23). Then ask whether it is the word of the One who hears you, and who has spoken (42:51).
“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.”
“Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided."”
“And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true.”
“It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise.”
Reply by reply
Tao Te Ching 1 — Daodejing, chapter 1, paragraph 1
“The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name.”
Cited for
The Tao Te Ching says the name that can be named is not the lasting name. What is highest has no name, so a God with names is too small.
The response
The book does say that no name fits the Way. Wang Bi explains that a name fixes a form, and the Way has no form. This page does not say that the Way is God. Of God (﷾), Islam teaches that no vision can grasp Him (6:103), and that nothing is like Him (42:11). Yet God (﷾) has not left people without His name. In the Qur'an He names Himself: "Verily, I am Allah: There is no god but I" (20:14). He tells people to call on Him by His names (7:180).
Where it lands — No one can grasp God (﷾). He has told us His name, so that we can call on Him.
Tao Te Ching 73 — Daodejing, chapter 73, paragraph 2
“It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in obtaining a reply; does not call, and yet men come to it of themselves.”
Cited for
Heaven needs no words. Chapter 73 says the way of Heaven does not speak, yet it is skilful in obtaining a reply. That is answer enough.
The response
The book does say this. Wang Bi explains the reply: going with it brings good fortune, and going against it brings misfortune. That is an outcome, like a harvest after the sowing. Islam agrees that no deed is lost: an atom's weight of good or evil will be seen (99:7-8). But God (﷾) also hears the one who calls: "Call on Me; I will answer your (Prayer)" (40:60). And He has spoken, through His messengers (42:51).
Where it lands — In the Tao Te Ching the reply is the outcome of what people do. In the Qur'an God Himself hears, speaks and answers.
"Tianshi dao", The Encyclopedia of Taoism (2008)
Kleeman writes that the Way of the Celestial Masters (Tianshi dao), founded in what is now Sichuan in the second century CE, marks the formal start of the Taoist religion. The movement traces its origins to a revelation to Zhang Daoling in 142 CE, when Laozi came down to him on Mount Heming to set up a new covenant. Zhang, a mortal, was chosen by the divine Laozi (Laojun). The early community chanted the Tao Te Ching together, reading it by the Xiang'er commentary.
Cited for
By our tradition Lord Lao came down to Zhang Daoling, the first Celestial Master, in 142 and made a covenant. So the Tao has spoken too, and we need no Arab prophet.
The response
Then the question is no longer what the Tao Te Ching says. Its writer names the Way himself (25), and never says that God (﷾) sent him. The question is whether this later revelation came from God (﷾), and any such claim must be tested. The Qur'an asks to be tested in the same way (2:23; 4:82). It also gives the test of what a message teaches: every true messenger called to God (﷾) alone (21:25). God (﷾) takes no creature's form, for nothing is like Him (42:11). Muhammad (ﷺ) was sent to all people (34:28), so his message is for China too.
Where it lands — A claim of revelation is tested by what it teaches and what it can show. The Qur'an calls to God (﷾) alone, and invites the test.
Qur'an 3:19 — Surat Al Imran (The Family of Imraan), verse 19
“The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account.”
Cited for
Many Chinese say the three teachings, Confucian, Taoist and Buddhist, are one. All good ways lead to the same place, so I need not choose.
The response
Islam asks Muslims to speak of other faiths without insult (6:108). But it asks three questions. Is there one Creator who hears prayer? Has He spoken? Is worship for Him alone? The Qur'an says yes to all three: worship is for God (﷾) alone (1:5; 72:18). A way that answers no cannot be the same way. The Qur'an says, "The Religion before Allah is Islam (submission to His Will)" (3:19). It also invites you to test it (2:23). The page "Aren't all religions paths to the same God?" looks at this closely.
Where it lands — Ways that answer differently on whether God (﷾) hears and speaks cannot all be one way. The Qur'an makes its claim, and invites the test.
Qur'an 9:113 — Surat al-Tawba (The Repentance), verse 113
“It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire.”
Cited for
So Islam forbids me to pray for my parents and grandparents, and says they are in the Fire.
The response
For those who died outside Islam, a Muslim does not ask God's (﷾) forgiveness (9:113). That is a rule for his own prayers. It is not a verdict on your parents or grandparents. The verse gives its condition: "after it is clear to them that they are companions of the Fire". The Qur'an also says God (﷾) sends no wrath "until We had sent a messenger" (17:15). He is "never unjust in the least degree" (4:40). No Muslim may declare any person's fate. That belongs to God (﷾).
Where it lands — Islam states its rule for prayer openly, and leaves each person's fate to a God who wrongs no one.
Qur'an 2:185 — Surat al-Baqara (The Cow), verse 185
“Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.”
Cited for
Islam asks for daily prayer, fasting and a fixed law. The Taoist way of calm and simplicity is gentler.
The response
The Tao Te Ching does not judge a way by how easy it is: "he who overcomes himself is mighty" (33). Islam does ask real effort. But the Qur'an tells believers that God (﷾) "has imposed no difficulties on you in religion" (22:78). He intends every facility for people and does not want to put them in difficulties (2:185). The ill may make up a fast later. He places on no soul a burden greater than it can bear (2:286). Prayer also brings calm: "in the remembrance of Allah do hearts find satisfaction" (13:28). The page "What is Islam?" shows the whole way.
Where it lands — Islam asks real effort, within what each person can bear, and the heart finds rest in remembering God (﷾).
Perspectives
A Taoist reader
A Taoist reader may say several things. The highest is beyond every name. The way of Heaven answers without words. Not forcing things is enough, and the Tao already lets the guilty escape. Religious Taoists add that their rites confess faults and ask pardon, and that Lord Lao has spoken. Some also find Islam too demanding.
"The name that can be named is not the enduring and unchanging name" (1). What is highest has no name. A religion that gives its God many names makes the highest small.
Rebuttal
This page does not call the Tao God (﷾). Of God (﷾), Islam teaches that no vision can grasp Him (6:103). His names do not make Him small, for He gave them Himself. In His own voice He says, "Verily, I am Allah" (20:14). He named Himself so that people could call on Him (7:180).
The way of Heaven does answer. Chapter 73 says it does not speak, "and yet it is skilful in obtaining a reply".
Rebuttal
Wang Bi explains the reply: going with it brings good fortune, and going against it brings misfortune. That is an outcome, like a harvest after the sowing. God (﷾) hears the one who calls, and promises to answer (2:186; 40:60).
Wu wei, not forcing things, is enough. Commanded morality is the sign that the Way was lost (38). When the Great Tao was no longer followed, benevolence and righteousness came into vogue, and great hypocrisy followed (18). And "the more display there is of legislation, the more thieves and robbers there are" (57).
Rebuttal
Islam agrees that rules kept for show are worthless (107:4-7). But show is cured by a Judge who sees the heart (40:19), not by fewer duties. God (﷾) placed a sense of right and wrong in every soul (91:8). But people still wrong each other, and differ on what is right. So God (﷾) sent messengers with a Book to judge between them (2:213).
The guilty already escape by the Tao. The ancients prized it because "the guilty could escape (from the stain of their guilt) by it" (62).
Rebuttal
Granted: the book says so. Wang Bi says those who are not good should keep to the Way, so as not to be cast off. But the Way never speaks to them. God (﷾) calls sinners to turn back to Him, and forgives whoever asks (4:110; 39:53-54).
Our tradition does have pardon. From the early Celestial Masters, the sick confessed their faults. A letter with their name, owning their guilt, went in three copies to the Three Officials of Heaven, Earth and Water.
Rebuttal
Then we agree that a wrongdoer needs pardon. The question is who can give it. The Qur'an answers: "who can forgive sins except Allah?" (3:135). So a Muslim turns to God (﷾) Himself, who hears every caller (2:186). He forgives those who turn back to Him (39:53-54).
By Taoist tradition, Laozi (Lao-tze), as the divine Lord Lao (Laojun), came down to Zhang Daoling in 142 CE. Zhang is honoured as the first Celestial Master, the head of an early Taoist movement. Lord Lao made a new covenant, a sacred pact, with him. The Xiang'er, an early Taoist commentary, says the One is the Tao, and gathered into form it is Lord Lao. So the Tao has spoken too.
Rebuttal
That is a claim of revelation, to be tested like any other, the Qur'an included (2:23; 4:82). One test is what a message teaches. Every true messenger taught "there is no god but I; therefore worship and serve Me" (21:25). And God (﷾) takes no creature's form, for nothing is like Him (42:11).
Islam asks too much, with daily prayer, fasting and a fixed law. The Taoist way of calm and simplicity is gentler.
Rebuttal
Grant that Islam asks real effort. The Tao Te Ching also prizes it: "he who overcomes himself is mighty" (33). In Islam the effort is owed to the One who made us. The Qur'an tells believers that God (﷾) "has imposed no difficulties on you in religion" (22:78). He intends every facility for people (2:185), and places on no soul more than it can bear (2:286). Prayer also brings calm: "in the remembrance of Allah do hearts find satisfaction" (13:28).
The Islamic perspective
Islam says God (﷾) has named Himself, hears those who call on Him, has spoken to His messengers and forgives those who turn to Him. Every soul tastes death, and God (﷾) gives the dead life again. All worship is His. Islam leaves each person's fate to God (﷾), and it is a complete way of life.
God (﷾) names Himself in His own voice, and tells people to call on Him by His names.
God (﷾) is close. He hears everyone who calls on Him, and promises to answer.
God (﷾) speaks to people by inspiration, from behind a veil, or by sending a messenger. The Qur'an says it is sent down by Him, and invites the test.
Only God (﷾) forgives sins. He forgives whoever seeks His forgiveness and turns back to Him.
Every soul tastes death. God (﷾) will give the dead life again, and the Garden is for those who believe and work righteous deeds.
All worship and prayer belong to God (﷾) alone, and no one is to be invoked along with Him.
A Muslim does not ask God's (﷾) forgiveness for those who died outside Islam (9:113). No one is punished before a messenger reaches them (17:15), God (﷾) is never unjust (4:40), and no Muslim may declare any particular person's fate.
Islam is a complete way of life, joining belief, worship, law, family and character.
Muhammad (ﷺ), the Seal of the Prophets, was sent to all people. The call is to believe in God (﷾) and His Messenger, and to follow him.