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‘Irādah’ means the will of Allah SWT, while ‘amr’ is the command of Allah SWT who only commands good things and forbids bad things. Jalaluddin al-Rumi (1207-1273) used his own method in collecting debates on the commands and wills of Allah SWT in a layered way through the prose of verses in Mathnawi. The philosophy of occasionalism brings the understanding that everything is moved by God, to prove the existence of God through God’s intervention in every matter. Although the understanding of the concept of ‘irādah and amr’ of Allah SWT between the Sufi perspective of Jalaluddin al-Rumi and the philosophy of occasionalism has common points in acknowledging the existence and will of God, there are differences when involving God’s commands in the ‘moral’ debate, i.e. good and bad. The difference between the two perspectives should be clearly and carefully understood in order to avoid confusion that Western and Islamic occasionalism are the same. This article examines and focuses on the concept of will and command of Allah SWT according to Jalaluddin al-Rumi, as well as making a comparison with Western philosophy of occasionalism. This writing uses qualitative research methodology through content analysis and comparative methods. The implications of this article show the difference between the beliefs believed by Western thought and the beliefs Muslims should believe in as outlined in Islam itself. In fact, this article also explains the importance of obeying the ‘will and command’ of Allah SWT without exception of one of them. The results of the study show that the concept of the will of Allah SWT brought by Jalaluddin al-Rumi has a close resemblance to the Western philosophy of occasionalism. It appears as an idea that defends God’s intervention in human life while rejecting secularism. Meanwhile, the concept of the command of Allah SWT highlights its specialness compared to Western philosophy of occasionalism because the belief in Allah SWT displayed by Jalaluddin al-Rumi does not completely set aside His command which is always a life obligation for a Muslim believer. [ABSTRACT FROM AUTHOR]

The method of dakwah to the matured people deinitely is not similar to the youngster . Especially, if the man or woman coming from related or family ancestors. The article discusses the method used by the messenger of Ibrahim toward his father (Azar). The reason for the selection of this story because in the Quran, Allah has made commendation for Ibrahim as a messenger in moral aspects. One of these commendations is about his relationship with his father who was known in history as unbeliever until his last life. The purpose of this research is to investigate his method towards his father as mentioned in the Quran. In the interest of validity and reliability of data, the study therefore uses document analysis. [ABSTRACT FROM AUTHOR]