INTERPRETATION ULUMUL QUR’AN COURSE AS THE FOUNDATION FOR MODERATE UNDERSTANDING OF FEBI IAIN PONTIANAK STUDENTS, WEST KALIMANTAN PROVINCE

: This article reveals the existence of the “Ulumul Qur’an” course taught as the foundation for a Moderate Understanding among students of the Faculty of Islamic Economics and Business (FEBI) at the State Islamic Institute (IAIN) in Pontianak, which is located in West Kalimantan Province, a province known for its diversity in terms of ethnicity, traditions, and religions, but coexist peacefully and harmoniously in their daily lives. This article is a form of library research that uncovers the moderate values from the Ulumul Qur’an materials as well as its teaching methods. Therefore, the method used is qualitative research with a descriptive approach, where the data were collected through literature studies or documents discussing this theme, both from books and from recent online articles discussing the Ulumul Qur’an and religious moderation, and directly observed the environment at FEBI IAIN Pontianak, so that the collected data can be verified and revealed with reliable results. The instilling of moderate values towards the students of FEBI IAIN Pontianak is largely derived from the Ulumul Qur’an materials taught by a lecturer, although in delivering the material, the main focus of achievement is the understanding of the materials that have been agreed in the semester Learning Plan (RPS). The materials include Jam‘ al-Qur’ān (collection of the Qur’an), Qirā’ah al-Qur’ān (reading of the Qur’an), Asbāb al-Nuzūl (causes of the revelation of the Qur’an), and materials about the interpreters of the Qur’an, their conditions, and interpretation methods.


Introduction
West Kalimantan has a high cultural diversity, including a diversity of tribes, religions, and traditions.The population of West Kalimantan is 5,482,046 people.In terms of composition based on religion, according to data obtained from the Population and Civil Registration Office of the West Kalimantan Provincial Government in the first semester of 2020, Islam were 3,303,972 people (60.3%),Catholics were 1,214,126 people (22.1%),Christians were 636.72 people (1.2%), Buddhists were 308,127 people (5.6%), Confucians were 15,265 people (0.3%), Hindus were 2,797 people (0.1%)1 .In terms of ethnicity, it can be seen that the presentation according to the 2010 census was as follows: Dayak 34.93%, Malay 33.84%, Javanese 9.72%, Chinese 8.15%, Madurese 6.25%, Bugis 3.12%, Sundanese 1.13% and the remaining 1% mixed with many tribes.
Supposedly, this diversity can be a capital and social force for this area.However, unfortunately, in reality, inter-tribal conflicts have occurred several times 2 , such as the conflict between the Dayak and Madurese people has lasted for 11 times from 1962 to 1999.Including the Dayak-Madurese riots in Sanggoledo in 1996-1997.The conflict in Sambas involved Malays and Madurese in 1999, which resulted in the Madurese being expelled from Sambas. 3 Such inter-tribal conflicts can reflect that although there is diverse cultural richness, there is also the potential for conflict that can arise due to these differences.Such conflicts can stem from a long history of tribal conflicts, competition over resources, differences in religion, or different traditions.
West Kalimantan, when it is viewed from an academic perspective, it will be found that IAIN Pontianak is a state Islamic university that is the basis of religious harmony's movement and moderation.This is certainly in line with the program of the Ministry of Religious Affairs that implements religious moderation in Indonesia.IAIN Pontianak is one of the Islamic universities that has long been established in the city of Pontianak and is the main initiator of Borneo-based Islam also the voices of tolerance aspects between religious communities.Because of IAIN's position as an academic institution, all forms of intolerance and discrimination between groups are minimized both in the campus environment and the people in the community by using many methods and efforts.
Seeing the importance of moderation for the community in West Kalimantan, one of the efforts made by IAIN Pontianak is the cultivation of moderate character to students through teaching Islamic courses that directly teach the importance of tolerance and harmonization between religious communities given through MKU (General Courses) and MKI (Institute Courses).
Faculty of Economics and Islamic Business (FEBI) is one of the four faculties at IAIN Pontianak.This faculty is one of the favorite faculties and is in demand by graduates of school students who open four study programs, which are Sharia Economics (ES), Sharia Banking (PBS), Sharia Accounting (AKS), and Sharia Business Management (MBS).This can be seen from the number of registrants for four study programs in new student admissions which always exceed the quota provided, even one of the study programs (Sharia Business Management) did not open the second wave of independent pathway admissions. 4IAKAD IAIN Pontianak's data and the researcher's observations found that the majority of students at FEBI are alumni of public schools, and only a few are from Madrasah or Islamic boarding schools.FEBI students who are the majority of public schools alumni are actually like water containers that are ready to be filled with any water into it, which they can be filled at any time with water, milk, alcohol to toxic water.This parable is an example for FEBI students.When they enter IAIN, they will easily accept religious beliefs and traditions depending on who and where they follow the material.
Facing the challenges of a multicultural society that has a high potential for conflict and students who are the majority of public school alumni, the Institute requires Religion courses that must be followed by IAIN Pontianak students with a minimum grade of C.This course is the basis for teaching Islam and forming moderate understanding for students.Ulumul Qur'an is one of the Institute Courses (MKI) that must be taken by students as a religion course in all study programs throughout IAIN Pontianak.
The existence of Ulumul Qur'an as MKI is based on the rules of national compulsory courses (Law No. 12 of 2012 concerning Higher Education), which consists of Religion (2 credits), Pancasila (2 credits), Citizenship (2 credits), and Indonesian (2 credits), then described in the Rector's Decree No. 610 of 2021 concerning the Curriculum of the Pontianak State Islamic Institute, what is meant by Religious Courses is Islamic courses (Dirasah Islamiyah), which consists of Akhlak Tasawuf (2 credits), Kalam Science (2 credits), History of Islamic Civilization (2 credits), Ulumul Qur'an (2 credits), Ulumul Hadith (2 credits), Introduction to Fiqh and Ushul Fiqh (2 credits).Coupled with other general courses. 5he importance of the Ulumul Qur'an course is because its material and delivery method are one of the bases for forming IAIN students, especially FEBI, to think moderately and apply tolerance in a multicultural and multireligious society, which can eventually form religious moderation starting from IAIN alumni and disseminated to communities throughout West Kalimantan in order to create an inclusive society, peaceful, and harmonious, where all people can coexist with mutual respect and contribute to the common good.
This research utilizes qualitative research methods with a descriptive approach.That is, this study focuses on describing and explaining the observed phenomena in depth and detail related to the theme of religious moderation revealed through the materials of the Ulumul Qur'an course6 , not just trying to predict or explain the relationship between one variable and another.
The data used in this study were collected by various techniques.One of the techniques used is direct observation on FEBI IAIN Pontianak students, meaning that the researchers went to the research site and directly observed the situation, behavior, and interaction that occurred.7In addition, the researchers also collected data through literature studies or documents.In this case, the researchers read and analyzed different types of documents such as books, scientific journals, conference proceedings, and newspapers.The researchers also used the internet as a source of data and accessed various types of online content such as online news that has been recognized as valid and online journals.
Once the data has been collected, the researchers used interactive data analysis techniques to process and understand the data.Interactive data analysis techniques involve a series of processes, including clarifying data, looking for themes or patterns, comparing and contrasting findings, and formulating explanations or theories. 8his whole process was done iteratively, with the researchers continuously reviewing and refining their understanding of the data all the time, which was then explained in detail to the final conclusion directly related to religious moderation through the Ulumul Qur'an course.

Religious Moderation
The term religious moderation has been popular among Indonesian people, especially people under the auspices of the Ministry of Religious Affairs because it was popularized directly by the Minister of Religious Affairs in 2019, Minister of Religious Affairs Lukman Hakim Saifuddin proclaimed the year as the Year of Religious Moderation.The concept of religious moderation is the main focus of various academic and religious activities, especially within the Ministry of Religious Affairs and State Islamic Religious Universities (PTKIN).In his role as Minister of Religious Affairs, Lukman Hakim deliberately placed religious moderation as the foundation and distinctive characteristic of the diverse religions of Indonesian society.A similar approach is also taken by international institutions, such as the United Nations, which designates 2019 as The International Year of Moderation. 9he term moderation is linguistically explained in KBBI as having two meanings, such as first reduction of violence, and second Avoidance of extremism, although it has become part of Indonesian, its origin in English, which is from the word "moderate" contains several meanings, for example, 1. feasible, 2. sufficient, 3. Medium, 4. Moderate.Moderation, meaning moderate attitude, non-exaggeration. 10In the Arabic dictionary, this notion of moderation is called wasaṭ-awsaṭ, meaning being, in the middle of something, between its two ends. 11eligious moderation is also known as wasathiyah which is a commendable state that ensures individuals do not lean towards two extremes, such as exaggeration (ifraṭ) and reduction (muqaṣṣsir) towards things that Allah Almighty has ordained. 12Even in the interpretation of al-Sam'āni, it is stated that the wasaṭid ummah is an individual who always acts honestly by putting things in his position and being a chosen human being not everyone accepts this privilege. 13The characteristics of wasathiyah in Muslims are considered as a special gift from Allah Almighty in particular.When they consistently practice the teachings of Allah Almighty, that's when they become the best and chosen people.This characteristic has made Muslims a moderate group in all respects, both in religious aspects and social affairs in the world.
Furthermore, Yūsuf al-Qaradawi in his book al-Khaṣāiṣ al-'Āmmah li al-Islām, explains that al-wasaṭiyah is one of the main features of Islamic teachings that stand out, containing the meaning of moderation or in other terms, al-tawāzun (balance).The concept of al-wasaṭiyah or al-tawāzun refers to the balance between two opposing or contradictory directions or views.In this context, neither of the two directions can dominate completely and ignore the other.In addition, no one direction takes greater rights than the other.Examples of two contradictory directions are rūhiyyah (spiritualism) with māddiyah (materialism), farḍiyyah (individual) with jamā'iyyah (collective), wāqi'iyyah (contextual) with mithāliyyah (idealism), thabat (consistent) with taghayyur (change). 14his understanding of religious moderation is instilled by FEBI IAIN Pontianak lecturers through materials from the Ulumul Qur'an course, although the wishes and understanding of lecturers are conveyed perfectly to students due to various limitations, what is important is that students can understand the existence of various thoughts and differences of opinion among scholars and respect for these differences is the key to harmony and tolerance between people Muslims and interreligious.

Learning the Ulumul Qur'an
In the learning process of teaching in universities, lecturers play an important role in the formation of student's rationale and mindset.As educators and mentors in the college environment, lecturers have the opportunity to shape the mindset of students through interaction and teaching in the classroom. 15Lecturers must be committed to providing innovative, critical, and interactive learning approaches that can stimulate students to think more openly and critically.In addition, lecturers also play a role in providing accurate and up-to-date information, as well as guiding students to develop in-depth analytical and reasoning skills. 16hrough this responsibility, lecturers are able to help students to recognize and evaluate their beliefs, understandings, streams, and views, thus encouraging them to have a more diverse mindset, focus on facts, and be open to changes and differences in society.
In the context of higher education, lecturers have a crucial role as shapers of student mindsets. 17Lecturers who are dedicated and have in-depth knowledge in their fields can inspire students to develop an analytical, critical, and creative mindset.In addition to providing lecture materials, lecturers also have the responsibility to guide students in facing academic challenges and life as a whole.Lecturers who encourage students to think out of the box and encourage critical discussion in class can help students develop an independent mindset and be able to face changing times.Lecturers also act as role models for students18 , so that they can emulate positive attitudes and values in building an inclusive, critical, and responsible mindset.
One of the important roles of lecturers is that they can stimulate students critical and creative thinking through the presentation of new ideas, bold questions, and in-depth discussions.By stimulating students thinking, lecturers help them go beyond understanding surfaces and understand concepts more deeply.Lecturers also act as models of behavior and ethics for students. 19The way lecturers communicate, interact, and treat students can shape students' perceptions and attitudes toward professionalism, integrity, and respect for knowledge.
Therefore, lecturers who teach Ulumul Qur'an courses to FEBI students are expected to provide deeper insight into Islamic teachings, life that is integrated with Qur'anic values and wise reasoning, especially in the modern era, and most importantly moderate thinking for students who are mostly in a multicultural and multireligious society.
The Ulumul Qur'an course at IAIN Pontianak is a discipline in Islam that focuses on understanding and in-depth analysis of the Qur'an as the holy book of Muslims.This discipline plays an important role in helping Muslims to understand the meaning, laws, ethics, and principles contained in the Qur'an which will later be applied in social life, this course is certainly important because all forms of Islamic science studied before or after referring to the Qur'an as the main reference for Muslims and become the basis for students thoughts afterward.

Materials in Ulumul Qur'an Course
The material presented in the teaching and learning process of the Ulumul Qur'an course certainly refers to the emphasis so that students can understand well the content and content of the Qur'anic verses even though not in detail and apply it in their lives.Therefore, it can be said that this course is one of the tools to be able to understand the verses of the Qur'an well and open students thinking insights about the possibility of differences of opinion in certain verses.
The materials presented in lectures held in 16 meetings in one semester can be detailed as follows.Students are capable of understanding al-Munāsabah and its related matters.

Various Types of al-Munāsabah
Usefulness of Studying al-Munāsabah

12.
Students are capable of explaining the stories of the Quran (Qashahsh).

Definition of Quranic Stories
Various Types of Quranic Stories Purpose of Stories in the Quran

14.
Students can understand the mufassir and their requirements as well as various methods of tafsir.

Definition of Mufassir Mufassir Requirements
Various Methods of Tafsīr Contemporary Tafsīr Methods

15.
Students can understand textual and contextual tafsir, and understand the differences of opinion among theologians

Definition of Textual and Contextual
Examples of tafsīr applying them in the Quran Examples of using tafsīr in a textual and contextual manner in the Quran.

UAS (Final Exam) Final Exam
From these materials, a lecturer instills Qur'anic values and moderate values to students, either from the explanation of examples of the material or by directly giving examples of moderate treatment to students in one semester of lectures.

Instilling Moderation in the Ulumul Qur'an Materials
Instilling moderation to students has many ways and depends on the expertise and proficiency of lecturers who teach the Ulumul Qur'an course, but the most important thing is that the material in each meeting is conveyed and understood well so that the wisdom and lessons from the material can be taken as moderate value by a student, of course, the moderate value can also be delivered directly by the lecturer who teaches the course or students who directly concludes the moderate values contained in the material.
Here are some examples of moderation values from the material in the Ulumul Qur'an course that can make students tolerant in multicultural and multireligious community life.

Jam' al-Qur'ān Material (Compilation of the Quran)
Jam' al-Qur'ān comes from the word al-jam' which means to gather or merge some into some others and Al-Qur'an which means the word of Allah which was revealed to the prophet Muhammad (PBUH) through the intercession of the angel Gabriel, so that it can be simplified this material talks about the collection of the Qur'an carried out in the time of the Prophet and after, jam' al-Qur'ān in popular Islamic studies it has two meanings, which are hifẓuhu kulluh fī al-ṣudūr (memorizing it in the chest) and kitābatuhu kulluh fi al-sutur (writing). 20he collection of the Qur'an during the time of Abu Bakr al-Siddiq began in response to concerns expressed by 'Umar ibn al-Khattab after the Battle of Yamamah in December 632 CE in the Arab region.This battle took place in the Arabian Peninsula between the forces of Caliph Abu Bakr and Musaylamah al-Kadhdhab, who claimed to be the prophet.Many memorizers of the Qur'an died in this battle.21'Umar's concern was that if the death toll continued to grow, parts of the Qur'an could be in danger of being destroyed, given that the victims were memorizers of the Qur'an.In his dismay, 'Umar suggested to Abu Bakr to collect the Qur'an.At first, Abu Bakr was a little hesitant in carrying out this task because he felt he had no authority after the death of the Prophet.However, after some deliberation, Abu Bakr agreed to collect the Qur'an.He then assigned Zayd bin Thābit to lead the task of collecting the holy verses of the Qur'an. 22 brief history of the jam' al-Qur'ān not only provides information about the way the Qur'an was collected and the polemics that occurred in the time of the caliph Abu Bakr As-Shiddiq but also more, that there are many values of moderation contained in the material that must be known by a student, such as the value of cooperation and consensus, The process of collecting the Quran involves cooperation and consensus between the Prophet Muhammad (PBUH), the companions, and the scholars.This shows the importance of building agreement in running the affairs of the people, and this value encourages moderation in accepting differences of opinion.
Acceptance of Differences and Adjustments is the main characteristic of moderation 23 , so when some of the Companions had variations in reading the Qur'an, the Holy Prophet (PBUH) accepted those differences as accepted variations and became qirā'ah that was agreed upon to be true.It teaches the importance of respecting differences and adapting to diversity within communities.Even deeper about moderation will be found from the history of diversity in unity, it is that when the process of collecting the Quran is carried out the companions who are members of the team are friends from various groups, it shows that diversity in the community can be maintained in a solid unity so that common goals can be achieved as planned.It teaches the value of moderation in managing conflicts and differences so as not to undermine unity.

Qirā'ah al-Qur'ān Material (Variations in Recitation)
Qirā'ah is the plural form of the word "qirā'ah" which means "reading."However, in a special sense that refers to the course of ulum al-Qur'ān, qirā'ah al-Qur'ān refers to the method or way of reading lafaẓ or sentences in the Qur'an from various aspects (narration), as has been taught and established directly from the Prophet Muhammad (PBUH). 24irā'ah al-Qur'ān originated from Prophet Muhammad (PBUH) and was passed on through al-simā' (direct observation) and al-naql (transmission). 25rom the above, the following conclusions can be drawn: 1) The qirā'ah discussed refers to the way of pronouncing the Qur'anic pronunciations as pronounced by the Prophet or companions in the presence of the Prophet, then approved by him.2) The qirā'ah of the Qur'an was obtained through the teachings of the Holy Prophet (PBUH), both in the form of direct pronunciation observed by the Companions and in the form of approval of the pronunciation of the Companions.3) Sometimes, the qirā'ah of the Qur'an may have one version of the pronunciation, while on other occasions, there are several variations in the pronunciation.
The classification of qirā'ah al-Qur'ān is divided into two, such as in terms of quantity and quality. 26In terms of quantity, there are three main classifications of qirā'ah: a) Qirā'ah Sab'ah (seven qirā'ah) which pertains to the seven imams of qirā'ah, b) Qirā'ah Asharah (ten qirā'ah) which includes seven imams of qirā'ah plus three other qirā'ah experts, and c) Qirā'ah Arba'ah Asharah (fourteen qirā'ah) involving ten qirā'ah imams and four additional qirā'ah imams.Although some scholars dispute the validity of this qirā'ah, what is important is that it must have traces of teaching that can be traced back to the companions of the Holy Prophet (PBUH) who obtained it directly from the Holy Prophet (PBUH).
In terms of quality, the views of scholars are still diverse.The qirā'ah system is grouped into five categories.First, qirā'ah mutawātir, which is delivered by a group of people from the beginning to the end of the sanad is considered impossible to agree to lie.Qirā'ah Sab'ah, Qirā'ah Asharah, and Qirā'ah Arba'ah Asharah belong to this group.Secondly, the famous qirā'ah is qirā'ah with sanad which is ṣaḥīḥ, but does not achieve mutawātir quality, only according to Arabic methods and Ottoman mushaf writings.Third, qirā'ah ahad is qirā'ah with sanad shahih, but it does not correspond to the writings of the Ottoman mushaf and Arabic methods.Fourth, qirā'ah shadhah is qirā'ah with sanad that is not ṣaḥīḥ.Fifth, qirā'ah that resembles hadith mudraj is qirā'ah that has insertions in recitation with the purpose of interpretation. 27he narrators of qirā'ah sab'ah were Ibn 'Amir, who narrated from Hishām and Ibn Dhakwān; Ibn Kathīr with his stature al-Bazī and Qunbul; 'Āṣim al-Kūfī and his statures Ḥafṣ and Shu'bah; Abū Amr with his statures al-Dūrī and al-Sūsī; Ḥamzah al-Kūfī narrated from Khalaf and Khallād; Nāfi' with his statures Qālūn and Warash; and al-Kisā'ī and his statures Abī al-Ḥārith and al-Dūrī.As for examples of differences in the qirā'ah of the Qur'an as in Q.S. Al-Fātiḥah the fourth verse ِ ‫م‬ in the context of qirā'ah sab'ah studies, the accepted reading is "māliki" (using mad) used by Imām 'Āshim and al-Kisā'ī.Meanwhile, the reading "maliki" (without mad) is used by all Imams of qirā'ah apart from Imam 'Āṣim and al-Kisā'i. 28he existence of differences in qirā'ah in the material Ulumul Qur'an provides important lessons about the value of moderation, so the value of moderation in the differences in qirā'ah of the Qur'an refers to a wise, tolerant, and respectful approach to the variety of readings in the Qur'an.In this context, moderation involves an attitude that not only recognizes differences in qirā'ah, but also maintains the unity and harmony of Muslims in viewing these differences as well as learning to maintain harmony between religious people despite different beliefs.
Appreciating the differences in the qirā'ah of the Qur'an demonstrates an understanding of Islam's rich and diverse scholarly heritage.Moderation teaches Muslims to avoid fanaticism in choosing one particular qirā'ah and consider it to be the only true one.On the contrary, the value of moderation reminds us that many qirā'ah come from valid and recognized sources in the Islamic tradition, of course, the most important thing about the material is that the difference in qirā'ah does not create divisions among Muslims.

Asbab al-Nuzūl Material (Reasons for Revelation)
This material begins with the meaning of "asbāb al-nuzūl" which are two words and consists of the words "asbāb" and "nuzūl" which means "cause of descent".Etymologically, the concept of asbāb al-nuzūl refers to the factors that became the background to the occurrence of an event so that the Qur'an was revealed to the Prophet.Although any factor contributing to the occurrence of an event can be considered asbāb al-nuzūl, in usage, the term is devoted to referring to the factors that were the background to the descent of the Qur'an.The analogy, like "asbāb al-wurūd" in the science of hadith specifically refers to the factors that are the background to the occurrence/disclosure of a hadith. 29lthough it is expressed differently by al-Suyūṭī that the understanding of asbāb al-nuzūl should not be interpreted as a direct cause of the descent of the verse because the descent of the verse is not always the result of a specific cause.According to Al-Suyuti, asbāb al-nuzūl refers more to the times when certain verses are derived, rather than to indicate the existence of a cause-and-effect relationship. 30ecause of the importance of the material on asbāb al-nuzūl then, any attempt at the interpretation of the Qur'an needs to always relate it to the context of asbāb al-nuzūl verse as a historical basis.Furthermore, the interpretation process must also consider and be rooted in the real situation at hand.In other words, it is important to make adequate historical comparisons by looking at the asbāb from hadiths of good quality. 31he inculcation of moderate value in the material asbāb al-nuzūl refers to the balance between historical understanding and the direct text of the verses of the Qur'an.This value teaches that textual understanding needs to be accompanied by a deep history with the recognition that the messages of the Qur'an have relevance beyond the original text.By assessing a wide range of sources and expert views, moderate value encourages selective and wise use of asbāb al-nuzūl information in explaining verses without causing distortion or excessive interpretation.In addition, it promotes tolerance of diversity of opinion and prioritizes the practical application of Qur'anic messages in everyday life, thus enabling a comprehensive and balanced understanding. 32 moderate approach in studying asbāb al-nuzūl also emphasizes the importance of understanding historical context as a basis for interpretation, while still acknowledging the universal dimension of Qur'anic teachings.By considering different points of view and sources of information, this value stimulates critical reflection and proportionate understanding.Understanding a verse using asbāb al-nuzūl allows one to avoid extremism of interpretation and maintain harmony between the historical dimension and spiritual values in the teachings of the Qur'an, as well as to prevent one from becoming fanatical about one group/opinion because looking at the text of the verse alone without looking at the context of the verse, textual understanding alone is what makes a person immoderate because it is only based on the text only, especially to the text of the hadith 33 , whereas asbāb al-nuzūl / asbāb al-wurūd and various other contextual considerations should be a reference in interpreting and explaining religious propositions.

Mufassir Material
Starting from the meaning of mufassir which is the root word with the word tafsir, linguistically is al-īḍāh wa al-tabyīn which means explanation and explanation 34 according to Mannā' al-Qaṭṭān, the word tafsīr linguistically follows wazan taf'īl which comes from the word al-fasr meaning to explain, reveal, and explain abstract meanings. 35In Lisān al-'Arabī 36 it is stated that the word alfasr means to reveal something closed, while the word al-tafsīr means to reveal the meaning of an abstruse, complicated pronunciation in the Qur'an, so that mufassir can be interpreted as someone who explains and reveals the meaning of verses in the Qur'an with certain criteria and conditions. 37he requirements of a mufassir can be divided into two, which are mental requirements and scientific requirements.The mental requirements that must be possessed by a mufassir generally consist of six main things, such as proper belief in 'aqīdah, keeping away from the influence of lust, having holy intentions and right goals, obeying, and applying the knowledge he has, sticking to the guidance of the sunnah, and strive earnestly to learn and develop understanding.In the context of qualifying scientific requirements in general, a mufassir needs to master several fields of science, including Arabic, Qur'anic sciences, hadith sciences, and various other Islamic sciences such as the science of ushul fiqh, theology, farā'iḍ. 38n addition, supporting knowledge according to the context of interpreted verses such as astronomy, health, and other general sciences, and of course memorizing the Qur'an, although in today's digital age, some reveal that these terms have temporal characteristics and are more flexible. 39ufassir uses various methods, patterns, and techniques in explaining verses of the Qur'an, this makes the results of the interpretation of the mufassir diverse and sometimes there are differences of opinion 40 , even the background of the life of a mufassir also affects his explanation in revealing the meaning of the Qur'anic verses, so it has become commonplace when there are many versions and differences in each tafsir because of this is affected by many things.
The differences of opinion between scholars of tafsir that occur provide important ibrah, especially in moderation life, because these differences teach and emphasize the importance of intellectual tolerance, diversity of thought, and unity in diversity in the Islamic scholarly tradition.Acknowledging and respecting differences of opinion reflects the realization that divine truth can have many different interpretations, and no one individual or group has a monopoly on that understanding.By appreciating differences, Muslims are invited to approach religious discussions with humility, a willingness to learn, and a commitment to maintaining community unity despite differing views.It also encourages constructive exchange of ideas and dynamic intellectual growth, ensuring that Islamic scholarly traditions remain alive and relevant to the times. 41he moderate value in material about the mufassir illustrates the tendency to approach sacred texts with an open and flexible attitude, yet still adhering to the core principles of Islam.Moderate commentators often seek to find a middle ground between tradition and contemporary context, recognizing that interpretations of the Qur'an can evolve with social and cultural changes.In addition, they promote dialogue and understanding between views, sometimes even referring to each other from one interpretation to another, emphasizing the importance of tolerance and diversity of thought in interpretation.
The determination of the requirements of mufassir that has been revealed also provides a lesson that to reveal the law and religion, especially if it explains the verses of the Qur'an, it is not trivial and arbitrary.If someone tries to explain verses carelessly, superficially understanding and fanatic groups then that is precisely what makes religious teachings intolerant and far from moderate values, then religious teachings should be conveyed well and meekly without resorting to arrogance to violence, good teaching has been exemplified by the Prophet and examples as has been shown by classical and contemporary scholars.
The Ulumul Qur'an materials taught from the first meeting to the end certainly teach a lot of moderation, especially to the content of the Qur'an which from the beginning has commanded moderation to Muslims, some examples of planting moderation in the material revealed only become examples and represent other material and it is hoped that students who live in multicultural and multireligious societies can apply it.

Conclusion
The diversity of tribes, traditions, and religions in West Kalimantan province is its advantage, but this diversity and difference can be a threat and trigger hostility between tribes and religious believers if it is not accompanied by moderation and tolerance between one tribe and another, or followers of their own religion, or with followers of other religions.The existence of IAIN Pontianak as an academic institution certainly must spread moderation in the community through students.This is one of the reasons the Faculty of Economics and Islamic Business (FEBI) provides certain courses that can instill moderate values in its learning, such as the Ulumul Qur'an course.
The Ulumul Qur'an course at FEBI IAIN Pontianak aims to provide students with a deep understanding of the sciences related to the Qur'an and instill religious moderation in a multicultural and multireligious society.Through this course, students are taught to appreciate the diversity of interpretations and approaches in understanding the Qur'an, which in turn instills the values of moderation.With a balanced and deep understanding of the Qur'an, it is hoped that FEBI IAIN Pontianak students can become agents of moderation in society, avoid extremism, and promote inclusive and tolerant understanding.
The materials in the Ulumul Qur'an course become a reference to instill religious moderation for students, it can be found in various materials, for example, one of the materials about jam' al-Qur'ān (collection of the Qur'an) which teaches a lot of moderate values in terms of respecting differences between companions, deliberating in making decisions, eliminating egos and being not stubborn despite having power as done by Caliph Abu Bakr Ash-Shiddiq and the cohesiveness of the Qur'anic collectors led by Zayd bin Thābit.