Short answer
Consider Islam because the One who made the world has spoken, and the Qur'an is His word. Confucius pointed to the seasons as Heaven's silent teaching. The Qur'an points to signs of the same kind: the heavens, the earth, and night following day. It says the One who made them has also spoken, in a Book that can be tested. Islam commands kindness to parents and keeping one's word, and it praises knowledge. Confucius also taught these duties. In Islam each is a command of God (﷾), and each person answers to Him for it. Where the old rites offered sacrifice to spirits and to the dead, Islam keeps all worship for God (﷾) alone. Islam is a complete way of life, with belief, worship, family and character together. Read the Qur'an, and test it.
Full explanation
What Confucius said about Heaven's silence
Confucius (Kongzi) once said he would prefer not to speak. His disciple Zigong asked what the students would then have to record. (Legge spells the name Tsze-kung. James Legge is the nineteenth-century translator this site uses.) Confucius answered with a question: does Heaven speak? He pointed to the four seasons and to all things growing. In the Analects, Heaven (Tian, or T'ien in Legge's spelling) is the highest power. For Confucius, it teaches by its order and not by words. The Analects (Lunyu) records this in Book 17, chapter 19, written 17.19.
“The Master said, 'I would prefer not speaking.' Tsze-kung said, 'If you, Master, do not speak, what shall we, your disciples, have to record?' The Master said, 'Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?'”
The same kind of signs, and a Maker who has spoken
The Qur'an also points to the order of the world. It speaks of the heavens and the earth, and of night and day following each other, as signs for people of understanding. Such signs show that there is a Maker, and that He did not make all this for nothing (3:191). They do not tell a person in detail how to worship Him, or what He will ask of him on the last day. The Qur'an says God (﷾) has also spoken. He speaks to people by inspiration, from behind a veil, or by sending a messenger. The Qur'an claims to be that word, and it invites a test. The page "Has anyone met the Qur'an's challenge to write a chapter like it?" sets out the test.
“Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,- Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.”
“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.”
“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.”
Duties Islam commands, which Confucius also taught
Confucius said that filial piety, the duty to parents, is more than support. Even dogs and horses can give some kind of support. Without reverence, he asked, what is the difference (2.7)? The Qur'an commands kindness to parents right after the worship of God (﷾). It says to speak to them with no word of contempt, and to address them in terms of honour. Confucius said he did not know how a man without truthfulness could get on (2.22). The Qur'an tells believers to fulfil every engagement, since every engagement will be enquired into. The Analects opens with the pleasure of learning (1.1). The Qur'an tells the Prophet (ﷺ) to ask his Lord to advance him in knowledge. It asks whether those who know and those who do not know are equal. In Islam each duty is a command of God (﷾), and each person answers to Him for it.
“The filial piety of now-a-days means the support of one's parents. But dogs and horses likewise are able to do something in the way of support;-- without reverence, what is there to distinguish the one support given from the other?”
“Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."”
“The Master said, 'I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross-bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?'”
“Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).”
“Is it not pleasant to learn with a constant perseverance and application?”
“High above all is Allah, the King, the Truth! Be not in haste with the Qur'an before its revelation to thee is completed, but say, "O my Lord! advance me in knowledge."”
“Is one who worships devoutly during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord - (like one who does not)? Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition.”
Where Islam differs: worship to God (﷾) alone
Confucius said that dead parents should be sacrificed to according to propriety, which means according to the rites (li). He said this when asked about filial piety (2.5). The Analects also records how sacrifice was made to the dead and to the spirits, as though they were present (3.12). Islam does not offer these sacrifices. It teaches that prayer, sacrifice, life and death all belong to God (﷾), who has no partner. The places of worship are God's (﷾), so no one is to be invoked along with Him. The Qur'an says that those who are invoked besides God (﷾) cannot answer the prayer. Many families say these rites are remembrance, not worship. Islam keeps the remembering. It looks at what is done: sacrifice and prayer are for God (﷾) alone, whatever the rite is called. This is where Islam turns away from the rites. The honour owed to parents stays: kindness all their lives, even when they oppose their child's faith (31:15).
“That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.”
“He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.”
“Say: "Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds: No partner hath He: this am I commanded, and I am the first of those who bow to His will.”
“"And the places of worship are for Allah (alone): So invoke not any one along with Allah;”
“If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your "Partnership". and none, (O man!) can tell thee (the Truth) like the One Who is acquainted with all things.”
“"But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to me (in love): in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did."”
Parents who have died
Islam does not say that a child's love ends at death. For a parent who died a believer, a child prays to God (﷾) for them and gives charity for them. The Prophet (ﷺ) said that a person's deeds end at death, except three. One is a righteous child who prays for him. A man asked whether charity given for his mother, who had died suddenly, would bring her the reward. The Prophet (ﷺ) said yes. For those who died outside Islam, the Qur'an is careful. A Muslim does not ask God's (﷾) forgiveness for them. The verse gives its condition: "after it is clear to them that they are companions of the Fire" (9:113). That is a rule for his own prayers. It is not a verdict on anyone's parents. God (﷾) does not visit with His 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 (﷾) alone. The pages "How should we honour our ancestors?" and "Filial piety: does Islam honour parents too?" give the full answer.
Abu Huraira reports that the Prophet (ﷺ) said that when a person dies, his deeds come to an end except three: lasting charity, knowledge that people benefit from, and a righteous child who prays for him.
Aisha reports that a man told the Prophet (ﷺ) that his mother had died suddenly. He thought she would have given charity if she had lived, and he asked whether she would receive the reward if he gave charity for her. The Prophet (ﷺ) said yes.
“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.”
“Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent a messenger (to give warning).”
“Allah is never unjust in the least degree: If there is any good (done), He doubleth it, and giveth from His own presence a great reward.”
A complete way of life
Islam does not keep belief in a corner of life. The Qur'an calls believers to enter Islam whole-heartedly. It says God (﷾) has perfected the religion for them and completed His favour on them. Islam joins belief, worship, family life and character in one way, and each part rests on God's (﷾) command. The page "What is Islam?" sets it out.
“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.”
“This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”
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. It tells him to say that he is sent to all people. 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 page on the Qur'an's challenge. Read the Qur'an in a translation you trust. Then ask whether it is a message from the Lord of the worlds, who has spoken.
“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.”
Verse by verse
Analects 17.19 — Book 17, chapter 19
“The Master said, 'I would prefer not speaking.' Tsze-kung said, 'If you, Master, do not speak, what shall we, your disciples, have to record?' The Master said, 'Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?'”
Cited for
Confucius praised Heaven's silence. Heaven teaches by the seasons and says nothing, so a Book of words adds nothing.
The response
Confucius did say that Heaven teaches by its seasons. The Qur'an also calls the heavens and the earth, and night and day, signs (3:190-191). Signs show a Maker and a purpose (3:191). They do not say in detail how to worship Him, or what He will ask on the last day. The Qur'an says God (﷾) has also spoken: by inspiration, from behind a veil, or by a messenger (42:51).
Where it lands — The saying is about how Heaven teaches by the seasons. The Qur'an speaks where the seasons are silent, and invites the reader to test it.
Mencius 5A.5 — Book 5, part 1, chapter 5, para 4
“Heaven does not speak. It simply showed its will by his personal conduct and his conduct of affairs.”
Cited for
Mencius said Heaven does not speak. It showed its will by Shun's conduct and his handling of affairs. We read Heaven's will in life itself, so we need no Book.
The response
Mencius agrees with Confucius that Heaven does not speak. He was asked whether Heaven gave the ancient sage Shun the throne with set instructions, and he said no. On his reading, Heaven's will is read afterwards, from conduct and events. But people read the same events in opposite ways. Events cannot say in detail how to worship God (﷾), or what He will ask. The Qur'an says the Maker has spoken in words (42:51). It claims to be that word, and it invites a test (2:23).
Where it lands — Reading Heaven's will from events is a reading made by people. The Qur'an claims to be God's (﷾) own word, and it can be tested.
Shih King, Major Odes, Decade of Wan Wang, Ode 7 — Hwang I
In Legge's translation, the ode Huang yi (Legge's Hwang I) tells how the Lord on high looked down on the world, chose the house of Zhou to rule, and spoke to King Wen (Legge's Wan). Legge renders the ode's Shangdi and Di as "God". Legge's heading describes the ode as showing the rise of the house of Zhou through God's favour. In one speech the ode has God tell Wen that he is pleased with his virtue.
Cited for
Heaven already spoke to our sages. In the ode Huang yi (Hwang I), God speaks to King Wen and says he is pleased with his virtue. We need no Arab prophet.
The response
The Qur'an agrees that God (﷾) sent a warner to every people (35:24; 16:36). It says it has not told the story of every messenger (40:78). The ode Huang yi is a poem in the Book of Odes (Shijing, Legge's Shih King), one of the oldest Confucian classics. King Wen (Legge's Wan) was the father of the first king of the Zhou royal house of ancient China. The ode is a poem about the rise of the house of Zhou. It does not claim to be a Book sent down to a messenger, and no one can now name China's warners. The Qur'an does claim to be God's (﷾) word, and it invites the test (2:23). Earlier messengers came to their own peoples. The Qur'an says Muhammad (ﷺ) was sent to all people (34:28), so his message is for China too. A note on the word: Legge, a Christian missionary, translates the ode's Shangdi and Di as "God". This page does not say that the ode speaks of Allah (﷾).
Where it lands — The ode tells of the Lord on high favouring King Wen, but it is not a Book sent down to a messenger. The Qur'an claims to be one, and invites the test.
Analects 2.5 — Book 2, chapter 5
“That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.”
Cited for
Confucius counted sacrifice to dead parents as part of filial piety. To leave it is to be unfilial.
The response
Confucius did put it in his answer on filial piety. Islam keeps kindness to parents beside the worship of God (17:23). A believer keeps company with parents who oppose his faith, with justice (31:15). Islam moves worship, and every sacrifice, to God (﷾) alone (6:162-163). For a parent who died a believer, a child prays to God (﷾) and gives charity for them (Muslim 1631; Bukhari 1388).
Where it lands — Islam moves the worship to God (﷾) alone. It keeps the honour owed to parents.
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 Confucian way is gentler.
The response
Confucius did not judge a way by how easy it is: "To subdue one's self and return to propriety, is perfect virtue" (12.1). The Qur'an says God (﷾) intends every facility for people and does not want to put them in difficulties (2:185). The ill may make up a fast later. It also says that God (﷾) places on no soul a burden greater than it can bear (2:286). The page "What is Islam?" shows the whole way.
Where it lands — Islam asks real effort, but within what each person can bear.
Perspectives
A Confucian reader
A Confucian reader may say several things. Heaven teaches by its order. The old books already tell of Heaven speaking. The Way is already a whole life. The rites for dead parents are part of filial piety, and they are remembrance, not worship. Some also find Islam too demanding.
Confucius said Heaven teaches by the seasons and does not speak (17.19). If Heaven needs no words, I need no book.
Rebuttal
Grant that the seasons teach. They show a Maker and a purpose (3:191), but not in detail how to worship Him or what He will ask. The Qur'an says God (﷾) also speaks, by messengers (42:51).
The ode Huang yi (Hwang I) says God spoke to King Wen. ("God" is Legge's word for the ode's Shangdi and Di.) Heaven has already spoken to China, so I need no Arab prophet.
Rebuttal
The Qur'an itself says every people had a warner (35:24). But the ode is a poem about the rise of the house of Zhou, not a Book sent down to a messenger. Muhammad (ﷺ) was sent to all people, Chinese and Arab alike (34:28). The Qur'an claims to be God's (﷾) word, and invites the test (2:23).
The Way of Confucius is already a whole way of life, with family, learning, the rites and government.
Rebuttal
Grant that it reaches into the whole of life. The question is whose command it is. Islam says its whole way is God's (﷾) command, sent down in words that can be tested (2:23). It says God (﷾) has perfected it (5:3; 2:208).
Confucius counted sacrifice to dead parents as part of filial piety (2.5), so to leave it would be unfilial.
Rebuttal
Confucius did count it so. Islam keeps the honour owed to parents, with kindness all their lives, even when they oppose their child's faith (31:15). It moves sacrifice and worship to God (﷾) alone (6:162-163).
Our rites for the dead are respect and remembrance, not worship.
Rebuttal
Islam keeps the remembering and the respect. It looks at what is done, not at the name it is given. Sacrifice and prayer belong to God (﷾) alone (6:162-163), and no one is to be invoked along with Him (72:18). Those called on besides Him cannot answer the prayer (35:14).
Islam asks too much, with daily prayer, fasting and a fixed law. The Confucian way is gentler.
Rebuttal
Grant that Islam asks real effort. Confucius also asked it: "To subdue one's self and return to propriety, is perfect virtue" (12.1). In Islam the effort is owed to the One who made us. God (﷾) wants no hardship for people (2:185), and places on no soul more than it can bear (2:286).
The Islamic perspective
Islam says the signs of the world point to one Maker, that He has spoken, and that all worship is His. It commands kindness to parents and keeping one's word as commands of God (﷾). It leaves each person's fate to God (﷾), and it is a complete way of life.
The Qur'an speaks of the order of the heavens and the earth, and the turning of night and day. It calls them signs for people of understanding.
God (﷾) also speaks to people, by inspiration, from behind a veil, or by sending a messenger.
Islam commands kindness to parents next to the worship of God (﷾), and the keeping of every engagement. It praises knowledge and the prayer for more of it.
Prayer, sacrifice, life and death are for 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, 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.