Indonesia is a multicultural nation. With the condition of the pluralistic Indonesian society, tolerance is an attitude that must be instilled in order to create harmony between communities. Recently, there has been a polemic regarding the issuance of the Circular Letter of the Ministry of Religion Number 05 of 2022 concerning Guidelines for the Use of Loudspeakers for Mosques and Prayer Rooms by the Minister of Religion Muhammad Yaqut Chalil Qoumas. The purpose of this study is to find out the issue of regulating the use of loudspeakers in terms of using the glasses of Mufassir in Indonesia such as Buya Hamka, M. Quraish Shihab and Muhammad Hasbi ash-Shiddieqy. What is the meaning of tolerance in the Qur'an from the perspective of Indonesian commentators and the regulation of the use of loudspeakers in mosques and prayer rooms. This type of research is a qualitative research using a literature study (library research). The approach used is the character thematic approach. The primary data sources are the book of interpretation of al-Azhar by Buya Hamka, the book of interpretation of al-Misbah by M. Quraish Shihab and an-Nuur by Muhammad Hasbi ash-Shiddieqy. While the secondary data sources are the results of interpretive research on the concept of tolerance and the use of loudspeakers in the Qur'an and other scientific writings.Considering the rules for using loudspeakers for mosques and prayer rooms, the issuance has a good purpose to realize environmental comfort and religious tolerance. So this is in line with what is taught in Islam regarding tolerance, namely mutual respect and openness to existing differences in order to achieve the common good and avoid damage. In this case, lowering the voice in the use of loudspeakers is a form of Islamic tolerance that has been reflected.

During the COVID-19 pandemic, apart from physical health problems, mental health disorders increased significantly. Various efforts have been made to maintain mental health, including using a positive emotional approach, such as gratitude. The study of gratitude has been widely discussed from various perspectives, both positive psychology, and religion. This qualitative study aimed to explore the concept of gratitude from Islam's perspective using the main source of the Sundanese interpretation of the Qur'an by Moh E Hasim, Ayat Suci Lenyepaneun. As a result, Moh E Hasim provided the concept of gratitude using the mulang tarima term. Babasan in Sundanese emphasizes the form of gratitude by doing reciprocity. Moh E Hasim also presented a comprehensive explanation of gratitude, such as the practice of gratitude, being grateful, the dimensions of gratitude, the characteristics of a grateful person, and the rewards for those who are grateful.

Government policies related to joint leave days and the national holiday of 1 Muharram lead to many controversies. Because in the decision, Hijri New Year Holiday or 1 Muharram, which originally coincided on August 10, 2021, was postponed to August 11, 2021. Subsequently, it triggered a response from netizens who attributed the phenomenon as a form of deviation, based on surah At-Taubah: Verse 37. The method in this study was library research. This study aimed to determine whether the postponing phenomenon of 1 Muharram holiday conducted by the government was similar to the tafseer (interpretation) of At-Taubah: Verse 37. The sources of data collection were primary and secondary. Primary sources were obtained from the internet and social media, including Tiktok and Facebook. Secondary sources were obtained from several tafseer books. Tafseer of surah At-Taubah: verse 37 by the mufassir (interpreter) were principally different from netizens' understanding. Netizens assumed the government decision regarding 1 Muharram holiday as a deviation. Based on the above-mentioned explanation, it concluded that what happened on social media regarding the postponing of 1 Muharram holiday by the government required a further examination. It was required as many netizens were still mistaken to understand the meaning of surah At-Taubah: Verse 37, which was not following the mufassir's tafseer. As a result, the government's decision to postpone 1 Muharram holiday was considered a deviation by netizens. Certainly, it did not only cause uproar in cyberspace and the real world.

Debt innovates by employing technology that allows it to be conducted online. As a result, the debt procedure switches from debt recording to debt witnesses. The Quran's discussion of internet debt, particularly Surah Al-Baqarah: Verse 282, is the most commonly studied verse in muamalah studies. To address the issue of online debt, the author employed a literature review method combined with a contextual approach based on Surah Al-Baqarah verse 282. The findings showed that the internet debt was classified as a valid transaction in Al Munir's commentary of Ahkam if the debt testimony is in accordance with Al-Baqarah verse 282.

This research discusses the concept of Ummatan Wasaṭan in the Qur'an through a comparison of Sayyid Qutb's interpretation in Tafsir Fī Ẓilālil Qur'an and Wahbah Zuhayli's interpretation in Tafsir Al-Munir, with the aim of examining the meaning of Ummatan Wasaṭan in both interpretations. The researchers describe and analyze the meaning of Ummatan Wasaṭan according to contemporary commentators, particularly Sayyid Qutb and Wahbah Zuhayli. This research is a literature review that uses a comparative method by comparing the similarities and differences in the interpretations of Sayyid Qutb and Wahbah Zuhayli. The object of this research is the interpretation of the meaning of Ummatan Wasaṭan in the Qur'an. In general, the presentation of Sayyid Qutb's interpretation in the Tafsir Fī Ẓilālil Qur'an uses the tahlili method with a bi al-iqtiran interpretation approach and is characterized by adab al-ijtima'i,while the presentation of Wahbah Zuhayli's interpretation in Tafsir Al-Munir employs the tahlili and maudhu'i methods with the interpretation approach of bi al-iqtiran and al-ijima'i adab pattern with fiqhi nuances. Sayyid Qitb interprets Ummatan Wasaṭan not only as the chosen people, but also as Muslims who are just, balanced, and will be witnesses of all mankind. Wahbah Zuhayli interprets Ummatan Wasaṭan as Muslims who are chosen as people who are in a middle position, fair in handling things, and thus become the best people.