Abstract One of the state alignments is to realize the mandate of the constitution in impartial regulation. Pesantren has an important role in the national life. However, so far pesantren has not been recognized as it should be. UU No. 18/2019 is a form of state recognition to pesantren. The five important points that show the state alignments to pesantren in UU No. 18/2019 are: access and recognition to pesantren. recognition of the academic tradition of pesantren, maintaining the peculiarities of pesantren, maintaining the independence of pesantren, maintaining national commitment. This research is qualitative research. This research uses descriptive method with juridical analysis approach. This paper aims to understand the direction of state policy and its impartiality towards pesantren through the ratification UU No. 18/2019. Keywords: State Alignments, Pesantren, UU No.18/2019   Abstrak Salah satu wujud keberpihakan negara adalah dengan merealisasikan amanah konstitusi ke dalam regulasi yang berpihak kepada rakyat. Pesantren memiliki peran penting dalam berbagai aspek kehidupan kebangsaan. Namun, peran penting pesantren tersebut, selama ini belum mendapatkan penghargaan sebagaimana mestinya. Pengesahan UU No. 18/2019 merupakan bentuk rekognisi negara terhadap pesantren. Lima poin penting yang menunjukkan keberpihakan negara terhadap pesantren dalam UU No. 18/2019 adalah: akses dan pengakuan negara terhadap pesantren. pengakuan tradisi akademik pesantren, menjaga kekhasan pesantren, menjaga independensi pesantren, menjaga komitmen kebangsaan. Penelitian ini adalah penelitian kualitatif. Penelitian ini menggunakan metode deskriptif dengan pendekatan analisis yuridis. Tulisan ini bertujuan untuk memahami arah kebijakan negara dan keberpihakannya terhadap pesantren melalui disahkannya UU No. 18/2019. Kata Kunci: Keberpihakan Negara, Pesantren,UU No.18/2019

Methodologically, Fiqh Sosial encourages the resolution of people's problems by using the qauli and manhaji schools of thought. The qauli school of choice takes precedence. If the qauli school is unable to provide a solution to the problems at hand, then the manhaji school of thought is used. Basically, the qauli school of thought is sufficient if it is used in solving basic pluralism problems. However, if the issue of pluralism has entered a more complicated domain, and the qauli school of thought is no longer sufficient, then the manhaji school of thought can be used. The implementation of the methodology of Fiqh Sosial in the issue of pluralism can be seen from the consistency of Kiai Sahal in harmonizing his thoughts and his daily life. Kiai Sahal shows an open mind in building relationships and collaborating with many people from various ethnic, religious and professional backgrounds. This paper is the result of research on pluralism in the perspective of Fiqh Sosial. This study aims to determine the concept of Fiqh Sosial regarding pluralism and the application of Fiqh Sosial methodology in responding to pluralism issues. This research is a qualitative research. This research is a literature study using descriptive methods.

The purpose of consumer protection rules is to improve protection against consumers by avoiding the negative effects. Halal certification requirements on food products are also a country protection effort against consumers. Consumers have the right to know the content of food and beverages they will consume. During this time, halal certification is synonymous with Muslim community needs. However, it is not only Muslims who have religious rules regarding food. For example, Christians and Hindus also have rules regarding food.  Indonesia as a multicultural-multireligious country, should attention to this diversity. If the certification of halal products only targets the needs of Muslims only, then how with non-Muslim consumer protection efforts related to their right to know the content of food, cosmetics and medicines are not contradictory Their religious. This research is a research library with a normative juridical approach. This research aims to give readers an understanding of the principles related to halal certification, especially on food products. The research is also important to provide an understanding of the relationship between halal certification and transparency of food product composition with the fulfillment of Muslim and non-Muslim consumer rights.

This paper is the result of research on interpreting universal values ​​of Pancasila according to the paradigm of fiqh sosial. This research is a qualitative research. This research uses a descriptive method. The Fiqh Sosial paradigm refers to the thoughts of Kiai Sahal Mahfudh who believes that the purpose of human existence in this world is to get happiness in the world and heaven. This goal will be achieved if humans do not separate the implementation of the two functions. Namely the function ibadatullah and fungsi imaratul ardli. The first precept of Pancasila which contains religious values ​​is a function of ibadatullah which will always be connected with the other four precepts. The first precept of Pancasila, which is the spirit of the other precepts, also shows the compatibility of understanding that the function of ibadatullah is the basis for the important task of humans in caring for the universe (imaratul ardli). This study aims to provide insight to the public about the paradigm of social fiqh in interpreting the universal values of Pancasila.

Islamic Law System is generally applied in Islamic countries. An Islamic state is a country that uses Islamic law as the formal law of the state. Indonesia is a country with a dominant legal system using the Civil Law System. However, despite the dominant use of the Civil Law System, the Islamic Law System is also quite influential in Indonesia, especially in Privat law and economic law. The influence of the Islamic Law System in Indonesian economic law can be seen from the passing of the Law on Sharia Banking and other Legislation relating to Islamic economics. The dynamics of the speed of the needs of economic actors for legislation makes economic law the most dynamic field of law among other fields of legal study. Nevertheless, the legal norms must not be in conflict with human rights and humanity in order to achieve social justice for all Indonesian people.