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<![CDATA[PEMBERDAYAAN EKONOMI TUNANETRA KOMUNITAS SAHABAT MATA DESA JATISARI KECAMATAN MIJEN SEMARANG ]]>
<![CDATA[Noor, Afif]]>
<![CDATA[ Dimas: Jurnal Pemikiran Agama untuk Pemberdayaan Vol. 14 No. 1 tahun 2014 ]]>
Publisher : <![CDATA[LP2M of Institute for Research and Community Services - UIN Walisongo ]]>
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DOI: 10.21580/dms.2014.141.388
<![CDATA[Sasaran dari kegiatan pengabdian masyarakat ini adalah anggota komunitas Sahabat Mata khususnya mereka yang belum pernah mendapatkan pelatihan pijat dan mereka yang merasa memerlukan pengembangan terhadap kemampuan pijatnya. Berdasarkan pelatihan diperoleh hasil bahwa mereka yang belum pernah mendapatkan pelatihan pemijatan masih memerlukan bimbinganlebih lanjut untuk kemudian dapat disalurkan pada panti-panti yang sudah ada, sedangkan mereka yang sudah pernah mengikuti pelatihan sebelumnya sudah dapat disalurkan pada panti pijat-panti pijat atau sudah memiliki keberanian untuk berpraktek. Dengan demikian dapat disimpulkan bahwa proses pelatihan/pengabdian masyarakat dalam bentuk pelatihan pijat ini dapatdikatakan berhasil memberikan pengetahuan dan keterampilan bagi para tunanetrakhususnya mereka yang bernaung dibawah Yayasan Komunitas Sahabat Mata.]]>
<![CDATA[REFORMASI HUKUM WAKAF DI INDONESIA Studi terhadap Wakaf Hak Atas Kekayaan Intelektual ]]>
<![CDATA[Fikri, Dimas Fahmi]]>;
<![CDATA[Noor, Afif]]>
<![CDATA[ Al-Ahkam Volume 22, Nomor 1, April 2012 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2012.22.1.3
<![CDATA[Article 16 paragraph (3) of the Act No. 41 of 2004 on Waqf, describes the permissibility of movable properties as a waqfobject. One of them is the Intellectual Property Rights (IPR). The provision is clarified by Government Reg ulation No. 42 of 2006, which explains that the waqfobject of movable properties can be divided into two, namely waqfwith movable properties other than money, and the form of cash waqf ( waqf with money). The IPR is a kind of the first one. This provisions different from the provisions of Islamic jurisprudence which explains that the waqf object must be unmovable properties. This research will further explain the provisions of the law and the philosophical foundations of the permissibility of IPR ass the object of waqf in this modern era. This discussion aims to create a new formulation of the provisions of waqf with the normative approach to the research resources, such as Law no. 41 of 2004 on Waqf, government regulations, and related regulations a s well as the books of fiqh and uṣūl al-fiqh. The results of this study presents the epistemolo gical and methodological foundation of Intellectual Property Rights (IPR) waqf.***Pasal 16 ayat (3) Undang-Undang (UU) No. 41 Tahun 2004 tentang Wakaf menjelaskan kebolehan benda bergerak sebagai objek wakaf, salah satunya adalah Hak atas Kekayaan Intelektual (HAKI). Ketentuan tersebut diperjelas dengan ketentuan pelaksana UU No. 41 Tahun 2004 yang diatur dalam Peraturan Pemerintah No. 42 Tahun 2006, yang menjelaskan bahwa objek wakaf benda bergerak dibedakan menjadi dua, yaitu wakaf benda bergerak selain uang, dan wakaf benda bergerak berupa uang. Adapun wakaf HAKI merupakan wakaf benda bergerak selain uang. Ketentuan tersebut berbeda dengan ketentuan fikih yang menjelaskan bahwa benda yang diwakafkan haruslah benda yang tidak bergerak. Penelitian ini lebih lanjut akan menjelaskan ketentuan hukum dan landasan filosofis diperbolehkannya wakaf HAKI menjadi objek wakaf yang sangat mungkin dilakukan di era modern ini. Pembahasan ini bertujuan membuat formulasi baru dari ketentuan wakaf yang penting untuk dibahas dengan pendekatan normatif terhadap sumber-sumber penelitian dari baik UU No. 41 Tahun 2004 tentang Wakaf, Peraturan Pemerintah dan UU terkait serta kitab-kitab fikih dan uṣūl al-fiqh yang relevan. Hasil penelitian ini menyajikan land asan epistemologis dan metodologis diperbolehkannya wakaf Hak Atas Kekayaan Intelektual.***Keywords: wakaf, Hukum Islam, HAKI, UU No. 41 Tahun 2004]]>
<![CDATA[PERLINDUNGAN TERHADAP PASAR TRADISIONAL DI TENGAH EKSPANSI PASAR RITEL MODERN ]]>
<![CDATA[Noor, Afif]]>
<![CDATA[ Economica: Jurnal Ekonomi Islam Vol 4, No 2 (2013) ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam UIN Walisongo ]]>
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DOI: 10.21580/economica.2013.4.2.782
<![CDATA[Modern retail market, especially in Central Java experiencing tremendous growth lately, based on the data, in 2004 the number reached 1,496 traditional markets, while the modern market amounted to 232. Different conditions occurred in 2008, the number of traditional market just reached 1,443 while the modern market reached 399. That means there is a negative growth in traditional markets. In 2010 the modern retail market growth reached 10.2% (1,852 outlets). This condition is one side has a positive effect because it means showing the high investment in the real sector, but on the other result in the more traditional markets entrapment, especially the modern retail market using the franchise system to begin operations 24 hours per day. Therefore, the protection of traditional markets as the center of economic activities of small and medium-sized enterprises should be done to ensure the sustainability of small and medium enterprises.]]>
<![CDATA[PEMBERDAYAAN EKONOMI TUNANETRA KOMUNITAS SAHABAT MATA DESA JATISARI KECAMATAN MIJEN SEMARANG ]]>
<![CDATA[Afif Noor]]>
<![CDATA[ Dimas: Jurnal Pemikiran Agama untuk Pemberdayaan Vol. 14 No. 1 tahun 2014 ]]>
Publisher : <![CDATA[LP2M of Institute for Research and Community Services - UIN Walisongo ]]>
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DOI: 10.21580/dms.2014.141.388
<![CDATA[Sasaran dari kegiatan pengabdian masyarakat ini adalah anggota komunitas Sahabat Mata khususnya mereka yang belum pernah mendapatkan pelatihan pijat dan mereka yang merasa memerlukan pengembangan terhadap kemampuan pijatnya. Berdasarkan pelatihan diperoleh hasil bahwa mereka yang belum pernah mendapatkan pelatihan pemijatan masih memerlukan bimbinganlebih lanjut untuk kemudian dapat disalurkan pada panti-panti yang sudah ada, sedangkan mereka yang sudah pernah mengikuti pelatihan sebelumnya sudah dapat disalurkan pada panti pijat-panti pijat atau sudah memiliki keberanian untuk berpraktek. Dengan demikian dapat disimpulkan bahwa proses pelatihan/pengabdian masyarakat dalam bentuk pelatihan pijat ini dapatdikatakan berhasil memberikan pengetahuan dan keterampilan bagi para tunanetrakhususnya mereka yang bernaung dibawah Yayasan Komunitas Sahabat Mata.]]>
<![CDATA[Legal protection of KSPPS members in the use of the exoneration clause in Central Java ]]>
<![CDATA[Moh. Arifin]]>;
<![CDATA[Ali Maskur]]>;
<![CDATA[Afif Noor]]>
<![CDATA[ Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam Vol 4, No 1 (2020): Vol. 4, No. 1, Oktober 2020 ]]>
Publisher : <![CDATA[Sultang Agung Islamic University ]]>
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DOI: 10.30659/jua.v4i1.11794
<![CDATA[Legal protection for members of the Cooperative for Savings Loans and Sharia Financing (KSPPS) is important to protect the rights of cooperative members in accordance with Law Number 8 of 1999 concerning Consumer Protection. In loans practices, KSPPS often uses a standard agreement which includes an exoneration clause for time effectiveness and efficiency. However, the use of a standard agreement that contains an exoneration clause is more beneficial to the KSPPS and disadvantages the cooperative members as consumers because as a member of the consumer cooperative they do not have the opportunity to negotiate the contents of the standard agreement and must forcefully agree on the standard agreement so that the financing application he submits is granted by KSPPS.This research is an empirical juridical study with a conceptual and statutory approach using qualitative analysis. This research was conducted at KSPPS in Central Java by taking samples from five districts / cities based on residency areas. The results of this study indicate that the standard agreement containing the exoneration clause is still often used by KSPPS, therefore it is necessary to disseminate information to cooperative managers and cooperative members in order to minimize the use of standard agreements containing exoneration clauses so that the rights of the parties can be fulfilled and avoid elements of defects of will which is contrary to the principles in the agreement.]]>
<![CDATA[PERLINDUNGAN TERHADAP PASAR TRADISIONAL DI TENGAH EKSPANSI PASAR RITEL MODERN ]]>
<![CDATA[Afif Noor]]>
<![CDATA[ Economica: Jurnal Ekonomi Islam Vol 4, No 2 (2013) ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam UIN Walisongo ]]>
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DOI: 10.21580/economica.2013.4.2.782
<![CDATA[Modern retail market, especially in Central Java experiencing tremendous growth lately, based on the data, in 2004 the number reached 1,496 traditional markets, while the modern market amounted to 232. Different conditions occurred in 2008, the number of traditional market just reached 1,443 while the modern market reached 399. That means there is a negative growth in traditional markets. In 2010 the modern retail market growth reached 10.2% (1,852 outlets). This condition is one side has a positive effect because it means showing the high investment in the real sector, but on the other result in the more traditional markets entrapment, especially the modern retail market using the franchise system to begin operations 24 hours per day. Therefore, the protection of traditional markets as the center of economic activities of small and medium-sized enterprises should be done to ensure the sustainability of small and medium enterprises.]]>
<![CDATA[Landasan Konstitusional Perlindungan Data Pribadi Pada Transaksi Fintech Lending di Indonesia ]]>
<![CDATA[Afif Noor]]>;
<![CDATA[Dwi Wulandari]]>
<![CDATA[ Jurnal Ilmiah Dunia Hukum VOLUME 5 NOMOR 2 APRIL 2021 ]]>
Publisher : <![CDATA[PDIH Untag Semarang ]]>
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DOI: 10.35973/jidh.v0i0.1993
<![CDATA[Financial Technology (fintech) lending atau yang lebih dikenal dengan peer to peer lending (P2PL) merupakan salah satu fintech yang tumbuh dengan pesat. Dalam menjalankan kegiatan usahanya platform fintech lending selalu meminta data pribadi calon peminjam (borrower) yang seringkali disalahgunakan, padahal data pribadi merupakan privasi dan hak asasi seseorang. Penelitian ini bertujuan untuk menemukan landasan konstitusional perlindungan data pribadi baik formil maupun materiil. Penelitian ini merupakan penelitian yuridis normatif dengan menggunakan pendekatan undang-undang. Sumber data berasal dari data sekunder berupa bahan hukum primer dan bahan hukum sekunder. Data yang diperoleh dilakukan analisis deskriptif dengan menggunakan pola pikir deduktif. Berdasarkan penelitian ditemukan bahwa landasan konstitusional fintech lending secara khusus tertuang dalam Pasal 28 UUD 1945. Dengan demikian, keberadaan data pribadi tersebut harus dilindungi oleh hukum dalam bentuk undang-undang agar mempunyai daya ikat yang kuat dan dapat memberikan sanksi yang menjerakan bagi para pelanggar hukum mengingat perundang-undangan yang terkait dengan transaksi fintech lending yang telah ada seperti POJK No.77/2016 belum mampu memberikan jaminan perlindungan terhadap keamanan data pribadi konsumen. Pengambil kebijakan perlu melakukan pembaharuan hukum melalui pembentukan undang-undang perlindungan data pribadi yang melindungi para pihak dalam transaksi fintech lending khususnya atau transaksi berbasis teknologi informasi pada umumnya.]]>
<![CDATA[REFORMASI HUKUM WAKAF DI INDONESIA Studi terhadap Wakaf Hak Atas Kekayaan Intelektual ]]>
<![CDATA[Dimas Fahmi Fikri]]>;
<![CDATA[Afif Noor]]>
<![CDATA[ Al-Ahkam Volume 22, Nomor 1, April 2012 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2012.22.1.3
<![CDATA[Article 16 paragraph (3) of the Act No. 41 of 2004 on Waqf, describes the permissibility of movable properties as a waqfobject. One of them is the Intellectual Property Rights (IPR). The provision is clarified by Government Reg ulation No. 42 of 2006, which explains that the waqfobject of movable properties can be divided into two, namely waqfwith movable properties other than money, and the form of cash waqf ( waqf with money). The IPR is a kind of the first one. This provisions different from the provisions of Islamic jurisprudence which explains that the waqf object must be unmovable properties. This research will further explain the provisions of the law and the philosophical foundations of the permissibility of IPR ass the object of waqf in this modern era. This discussion aims to create a new formulation of the provisions of waqf with the normative approach to the research resources, such as Law no. 41 of 2004 on Waqf, government regulations, and related regulations a s well as the books of fiqh and uṣūl al-fiqh. The results of this study presents the epistemolo gical and methodological foundation of Intellectual Property Rights (IPR) waqf.***Pasal 16 ayat (3) Undang-Undang (UU) No. 41 Tahun 2004 tentang Wakaf menjelaskan kebolehan benda bergerak sebagai objek wakaf, salah satunya adalah Hak atas Kekayaan Intelektual (HAKI). Ketentuan tersebut diperjelas dengan ketentuan pelaksana UU No. 41 Tahun 2004 yang diatur dalam Peraturan Pemerintah No. 42 Tahun 2006, yang menjelaskan bahwa objek wakaf benda bergerak dibedakan menjadi dua, yaitu wakaf benda bergerak selain uang, dan wakaf benda bergerak berupa uang. Adapun wakaf HAKI merupakan wakaf benda bergerak selain uang. Ketentuan tersebut berbeda dengan ketentuan fikih yang menjelaskan bahwa benda yang diwakafkan haruslah benda yang tidak bergerak. Penelitian ini lebih lanjut akan menjelaskan ketentuan hukum dan landasan filosofis diperbolehkannya wakaf HAKI menjadi objek wakaf yang sangat mungkin dilakukan di era modern ini. Pembahasan ini bertujuan membuat formulasi baru dari ketentuan wakaf yang penting untuk dibahas dengan pendekatan normatif terhadap sumber-sumber penelitian dari baik UU No. 41 Tahun 2004 tentang Wakaf, Peraturan Pemerintah dan UU terkait serta kitab-kitab fikih dan uṣūl al-fiqh yang relevan. Hasil penelitian ini menyajikan land asan epistemologis dan metodologis diperbolehkannya wakaf Hak Atas Kekayaan Intelektual.***Keywords: wakaf, Hukum Islam, HAKI, UU No. 41 Tahun 2004]]>
<![CDATA[PERWAKAFAN TANAH DAN PENDAFTARANNYA PASCA BERLAKUNYA UU. NO. 41 TAHUN 2004 TENTANG WAKAF DI KOTA SEMARANG ]]>
<![CDATA[Afif Noor]]>
<![CDATA[ Masalah-Masalah Hukum Vol 40, No 3 (2011): Masalah-Masalah Hukum ]]>
Publisher : <![CDATA[Faculty of Law, Universitas Diponegoro ]]>
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DOI: 10.14710/mmh.40.3.2011.263-270
<![CDATA[Land wakaf is an action that has institutionalized in the structure of Indonesian society. In order to improve surety and legal protection for the existence of wakaf, Act No. 41 Year 2004 concerning Wakaf is created as the center of the regulation of Wakaf in Indonesia. In connection with land wakaf, based on the research, it is found that the regulation of land wakaf after the legalization of wakaf Act is clearer and stricter also more detailed in regulating various matters related to wakaf compared to the previous regulation. In relation to the area of land wakaf, the total area of land wakaf that has been registered in the Land-Affairs Office of Semarang City is as much as 56, 457. 4 m2, scattered at 104 locations in Semarang City region. Meanwhile, the area of land that has not been registered at the Land-Affairs Office of Semarang City is as much as 6, 015 m2, scattered at 29 locations in 7 districts. There are several factors hindering the implementation of Wakaf Act demanding to perform the registration of land wakaf after the legalization of Wakaf Act, which are, lack of socialization from the related institutions about the importance of performing registration of land wakaf, legal awareness of the caretakers of land wakaf that is still relatively low, and unavailability of fund used for performing registration of land wakaf.]]>
<![CDATA[EXECUTION MECHANISM OF MORTGAGE RIGHTS USING EXECUTORIAL TITLE IN SHARIA BANKING IS WHOSE AUTHORITY? ]]>
<![CDATA[Afif Noor]]>;
<![CDATA[Bagas Heradhyaksa]]>
<![CDATA[ Diponegoro Law Review Vol 5, No 2 (2020): Diponegoro Law Review October 2020 ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Diponegoro ]]>
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DOI: 10.14710/dilrev.5.2.2020.245-259
<![CDATA[Mortgage Right is a guaranteed right to land that is attached to the debt process. The authority to execute the guarantee of Liability on Sharia banks is an important matter to be discussed in the study of business law or commercial law as an effort to return loans that have been given by creditors (sharia banks) to debtors (customers) on financing problems or breach of contract. The Guarantee of Mortgage will not have meaning if the guarantee cannot be executed. The significance of this study is to know the mechanism of request for execution of guarantee of mortgage rights at a sharia bank after the decision of the Constitutional Court No. 93/PUU-X/2012. The research methodology used in this article is the research library. This article analyzes the laws related to the mechanism of execution of mortgage rights in sharia banks. Finally, this research found that the execution of mortgage righst in Islamic banks is the authority of the Religious Court. The mechanism for requesting the execution of a mortgage guarantee at a sharia bank is also the same as the mechanism for requesting mortgage rights at a district court.]]>
