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Corruption remains a systemic challenge in Indonesia, particularly in the administration of government grant funding, undermining public trust, institutional integrity, and sustainable development. Despite the establishment of the Corruption Eradication Commission (Komisi Pemberantasan Korupsi, KPK) and other specialized bodies, law enforcement continues to face institutional, political, and cultural barriers. This study explores how Islamic criminal law can strengthen anti-corruption strategies by integrating empirical legal practices with normative religious principles. Using a normative-empirical socio-legal approach, the research combines case studies of KPK’s enforcement processes with doctrinal analysis of fiqh jināyah. Data were collected through legal document analysis, policy reviews, and qualitative evaluations of institutional reports and court rulings. Findings indicate that Islamic legal concepts such as khiyānah (breach of trust), ghulūl (misappropriation of public assets), amānah (trustworthiness), ʿadl (justice), and maṣlaḥah (public interest) provide a strong ethical foundation that complements positive law enforcement. While KPK has demonstrated effectiveness in investigation, prosecution, and prevention, its performance is constrained by political pressure, regulatory gaps, and limited resources. The study concludes that embedding Islamic ethical principles into governance, legal education, and public administration can enhance institutional accountability, reinforce preventive measures, and cultivate a culture of integrity. This normative convergence advances socio-legal pluralism and offers practical insights for value-based anti-corruption policy in Indonesia.

Christian transformational leadership offers an ideal model for church organizational development, but its implementation in the Indonesian context faces complex structural and cultural barriers. This study aims to identify and analyze the structural and cultural barriers that influence the implementation of Christian transformational leadership in Indonesian church organizations, analyze the mechanisms of organizational resistance and their implications for leadership effectiveness, and formulate adaptive strategies relevant to local dynamics. The method used is a qualitative literature study with a systematic literature review approach of the latest academic sources. The results show that structural barriers include limited human resource capacity, weak organizational infrastructure, and immature management systems, while cultural barriers are rooted in strong local traditions and resistance to new leadership models. Organizational resistance arises through mutually reinforcing interpersonal, organizational, and cultural mechanisms, resulting in decreased congregation participation and empowerment effectiveness. Effective adaptive strategies include participatory dialogue communication, continuous leadership development, acculturation of leadership to local values, and the formation of an inclusive organizational culture. This study concludes that the sustainable implementation of Christian transformational leadership requires a holistic approach that integrates changes in structure, culture, and interpersonal relationships while remaining sensitive to the local context and cultural wisdom.

The results of this study indicate that DT Peduli Jambi has not yet fully optimized the management of productive zakat, despite having a structured management system in place. Based on data analysis, several key factors were identified as obstacles to optimization. First, there is a lack of public trust in the institution, as reflected in the absence of significant growth in zakat collection over the past three years. This condition highlights the need for more effective communication and transparency strategies. Second, administrative challenges remain, such as a record-keeping system that is not yet fully integrated digitally and limited human resources with expertise in managing productive zakat. Third, resistance to change among beneficiaries persists, with approximately 30% refusing to adopt modern business management methods offered by the program. Fourth, there is a high dependency on assistance, with 40% of beneficiaries still heavily reliant on institutional mentoring. Fifth, participation in training programs remains low, with an average attendance rate of only 65%. Nevertheless, overall the program is categorized as “fairly successful” with an achievement score of 70 out of 100. This indicates that productive zakat holds great potential to promote economic empowerment of the community but has not yet been maximized due to structural and cultural barriers. Therefore, improvements are needed in transparency, capacity building of human resources, as well as persuasive and participatory approaches for beneficiaries, so that the goal of economic empowerment through productive zakat can be more effectively realized.

This research examines the effectiveness of domestic violence legislation in protecting survivors and ensuring access to justice. By analyzing case studies, the study highlights the progress and challenges in enforcement, such as legal gaps, cultural barriers, and resource constraints. Findings suggest that while legislation has improved protections, additional support mechanisms and public awareness are essential to provide survivors with adequate safety and support.