he collection of zakat and waqf money in Indonesia is increasingly flowing through electronic wallets, marketplaces, and crowdfunding platforms, while positive law still anchors the authority of amil and nazhir in administrative areas, physical communities, and nodes of state-appointed institutions. This article answers three questions how positive law and classical fiqh construct the authority of amil and nazhir territorially, in what qualifications digital platforms can be placed, and what model of arrangement is the most robust according to maqasid al-syari’ah. Using normative methods through legislative, case, and conceptual approaches, this study examines Law 23/2011, Law 41/2004, Constitutional Court Decisions 86/PUU-X/2012 and 97/PUU-XXII/2024, the revocation of ACT permits, MUI Fatwa 8/2011, and the doctrine of naql al-zakah. The results show that the exclusion of community amil in the Constitutional Court Decision is spatially formulated and centralization is justified by the premise of limited geographical reach, a premise that collapses in the face of the platform. This article proposes a tiered qualification: the platform as ajir, as a wakil, or as functional amil and nazhir, with the principle that function determines obligations while ratification determines rights. The test of the four rubrics of maqasid shows that the functional authorization model is more balanced than the territorial model and the liberal model. This finding is formulated into five proposed norms for the revision of the Zakat Management Law and the Waqf Law ordered by the Constitutional Court.