This research aims to analyze the effect of digital media on Indonesia's evolving religious authority. A qualitative approach with a description-analysis framework was used by researchers based on a literature review as a data source. Therefore, this study explains how information development in the new media era can alter social, political, economic, and religious authority, including how fatwa is often transmitted by those who do not have integrity and profound scientific capacity. The results of this study assert that, in addition to providing easy access to information, the changes in the era of new media also raise concern that someone with the profound scientific ability no longer transmits fatwa. They are known as the 'new Ustaz,' a term that refers to a character who suddenly becomes a cleric without going through a series of old intellectual contemplation and education. It may potentially affect religious confusion, which creates uproar and friction in society.

Religious foundation is one of some alternative concepts of wealth distribution in Islam that has the most productivity more than other concept such as giving alms, bequest, inheritance, dying exhortation, even more than tithe concept with all it advantages. From prophet Muhammad era and also afterwards to this present time some countries that have realized religious foundation well and seriously able to fill their folks need in their overall aspects. They are Saudi Arabia, Egypt, Nation of Brunei and Malaysia. in Indonesia it always gets failure although considered that it’s conducted seriously, indeed up to now it likely can’t be felt the existence around society. By this library research writer wants to give some corrections and evaluations about religious foundation system in Indonesia with a great orientation just want to reestablish it. There are three obstacles in doing this concept here; the understanding of society about it productivity is not spread out yet, professionalism of NAZHIR (manager and management), and also the trust from society to government that always reduced more and more. For managing religious foundation with a great infestation and able to give the better alteration, so that, it’s needed five modals minimally; modal of legal, institutional and intellectual (thinker or conceptor), financial, social, and relational (either national or international connection).           Key Word: Revitalization, Wakf, Productivity, Indonesia Wakaf merupakan salah satu alternatif dari berbagai konsep distribusi harta dalam Islam yang sudah terbukti paling produktif dari pada beberapa konsep yang lain, seperti shadaqah, infaq, hibah, wasiat, waris, bahkan dari pada konsep zakat pun infaq jauh lebih terbukti manfaatnya. Sejak masa Nabi dan beberapa masa setelahnya hingga sekarang beberapa Negara yang menerapkan wakaf dengan benar dan srius mampu menjawab kebutuhan rakyatnya dalam segala bidang. Negara-negara itu di antaranya Arab Saudi, Mesir, Brunai Darussalam dan Malaysia. Adapun di Indonesia sendiri meski sudah beberapa kali perwakafan mau digarap dengan srius, namun selalu saja gagal bahkan hingga sekarang belum terasa kehadirannya di tengah-tengah masyarakat. Melalui penelitian pustaka ini penulis memberikan koreksi dan mengevaluasi perjalanan perwakafan di Indonesia dengan tujuan ingin membangun kembali sistem perwakafan di Indonesia. Tercatat ada tiga kendala dalam pengelolaan wakaf di Indonesia, yaitu Pemahaman Masyarakat Tentang Wakaf Produktif belum merata, Profesionalisme Nazhir (pengelola wakaf dan manajeman yang digunakan), dan Kepercayaan Masyarakat Kepada Pemerintah yang kian menipis. Untuk mengelola wakaf dengan investasi yang melimpah dan bisa memberikan perubahan ke arah yang lebih baik, maka minimal membutuhkan 5 (lima) modal, yaitu; modal legal-institusional, Modal intelektual  (pemikir dan  penggagas), modal finansial (biaya), modal sosial (dukungan dari masyarakat), dan modal jaringan (kerjasama dengan berbagai macam lembaga baik nasional maupun internasional).

Dalam tulisan ini penulis mencoba untuk memaparkan hal ihwal tentang Perjanjian Perkawinan serta manfaatnya dalam menjamin hak-hak perempuan. Kajian pustaka dengan sajian deskriptif memaparkan bahwa dalam konsep fiqh konvensional, perjanjian perkawinan memang tidak disebutkan secara khusus, namun embrio perjanjian perkawinan dalam konsep fiqh konvensional sering disebut dengan taklik talak yang kemudian bermetamorfosis sedemikian rupa menjadi perjanjian perkawinan. Konsep taklik talak terkesan lebih menampilkan suami yang sewenang-wenang dalam menjatuhkan talak, tetapi perjanjian perkawinan cenderung melindungi perempuan dari tindak diskriminatif dan kesewenangan suami. (In this paper the author tries to explain the matter of the Marriage Agreement and its benefits in guaranteeing women's rights. Literature study with descriptive presentation explains that in the concept of conventional fiqh, marriage agreements are not specifically mentioned, but the embryo of marriage agreements in the concept of conventional fiqh is often referred to as taklik talak which then metamorphoses in such a way as marriage agreements. The concept of taklik talak seems to show an arbitrary husband in dropping divorce, but the marriage agreement tends to protect women from discriminatory acts and the abuse of their husbands.

Nafkah produktif lahir dari kreativitas suami isteri dalam upayanya untuk menjamin kesejahteraan rumah tangga. Model nafkah ini telah berhasil menjaga keharmonisan rumah tangga, melindungi keluarga dari kesenjangan ekonomi, dan memberikan peranan sosial yang setara bagi kaum hawa. (Productive livelihoods are born from the creativity of husband and wife in their efforts to ensure household welfare. This livelihood model has succeeded in maintaining household harmony, protecting families from economic disparities, and providing an equal social role for women)

The treasures of Islamic scholarship have long been known to be very strong with their literary traditions. For this reason, the influence of Imam Madhab is still strong even though it has been adrift hundreds of years from our time. This is because the inheritance of classical Islam in the form of manuscripts by previous ulama is still able to be revived so as to produce new works that are quite coloring for the treasures of Islam in the next era. One of them is the book Bulghath At-Thullab by KH. Thaifur Ali Wafa, a charismatic cleric from Sumenep Madura. This one work experienced a unique phenomenon, because it was born in the modern era, but was able to present the scent of classical fiqh. Keywords: Flexible, Islamic Law, Ulama, Madura, Kitab AbstrakKhazanah keilmuan Islam sejak dahulu dikenal sangat kuat dengan tradisi literasinya. Sebab itulah, pengaruh Imam Madzhab masih kuat meskipun sudah terpaut ratusan tahun dari zaman kita saat ini. Tidak lain hal itu karena warisan Islam klasik yang berupa naskah-naskah karya ulama terdahulu masih mampu dihidupkan kembali sehingga melahirkan karya-karya baru yang cukup mewarnai bagi khazanah Islam di era berikutnya.  Salah satunya adalah kitab Bulghath At-Thullab karya KH. Thaifur Ali Wafa, seorang ulama karismatik asal Sumenep Madura. Karya yang satu ini mengalami fenomena yang unik, karena lahir di era modern, namun mampu menghadirkan aroma fiqh klasik. Kata Kunci: Fleksibel, Hukum Islam, Ulama, Madura, Kitab