Examining A Reintegration of Islamic Values toward Good Islamic Governance

Examining A Reintegration of Islamic Values toward Good Islamic Governance | Research Square window.SnipcartSettings = { analytics: { enabled: false } }; (function() { var accessVector = localStorage.getItem('access_vector') || ''; window.dataLayer = window.dataLayer || []; if (accessVector) { window.dataLayer.push({ user: { profile: { profileInfo: { snid: accessVector } } } }); } })(); (function(w,d,s,l,i){w[l]=w[l]||[];w[l].push({'gtm.start':new Date().getTime(),event:'gtm.js'});var f=d.getElementsByTagName(s)[0],j=d.createElement(s),dl=l!='dataLayer'?'&l='+l:'';j.async=true;j.src='https://www.googletagmanager.com/gtm.js?id='+i+dl;f.parentNode.insertBefore(j,f);})(window,document,'script','dataLayer','GTM-K279D39R'); Browse Preprints In Review Journals COVID-19 Preprints AJE Video Bytes Research Tools Research Promotion AJE Professional Editing AJE Rubriq About Preprint Platform In Review Editorial Policies Our Team Advisory Board Help Center Sign In Submit a Preprint Cite Share Download PDF Research Article Examining A Reintegration of Islamic Values toward Good Islamic Governance Muhammad Iqbal, Ridwan Ridwan This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-7555946/v1 This work is licensed under a CC BY 4.0 License Status: Posted Version 1 posted You are reading this latest preprint version Abstract Governance in Muslim-majority countries faces persistent challenges, including corruption, weak institutions, and limited public participation. The principal objective of this study is to explore how Islamic ethical principles— al-'adālah (justice), shura (consultation), mas'uliyyah (accountability), and Amanah (trustworthiness)—can be integrated into contemporary governance systems to address these issues. Using qualitative methods, the research employs a literature review and secondary data analysis, with case studies focusing on Malaysia, Indonesia, and Turkey. The principal results indicate that Islamic values have significant potential to enhance governance frameworks but face challenges in implementation. Malaysia demonstrates the practical application of Islamic principles in its globally recognized Islamic finance system, though corruption scandals reveal institutional limitations. Indonesia reflects shura through decentralized governance but struggles with systemic corruption and inefficiency. Turkey highlights the tension between Islamic values and political centralization, which undermines shura and al-'adālah . Historical models of Islamic governance, such as those of Prophet Muhammad and the Khulafa al-Rashidin , underscore the adaptability of these principles in various socio-political contexts. Furthermore, the synergy between Islamic governance principles and Western frameworks, like the UN’s Good Governance model, offers a pathway to creating governance systems that are both morally grounded and administratively efficient. Good Islamic Governance Governance Frameworks Ethical Governance Figures Figure 1 A. BACKGROUND In recent years, governance has become a critical global issue, particularly in combating corruption and rebuilding public trust in government institutions (Khan, 2020 ). Although many modern governance systems emphasize principles such as accountability, transparency, and efficiency, the main challenge lies in creating governance that functions not only administratively but also morally. In this context, the application of deeper ethical values, particularly those rooted in Islamic teachings, becomes highly relevant. In many Muslim-majority countries, although Islamic values such as justice (al-‘adālah), trustworthiness (al-amānah), and societal welfare (maslahah) have long been part of religious teachings, their application in modern governance practices remains very limited and is often neglected (Rusyidi, 2023). One of the main problems often faced by Muslim-majority countries is the high level of corruption, weak institutions, and a lack of public participation in governance processes. This creates distrust among the public toward the government and hinders the achievement of sustainable development. In this context, the application of Islamic principles in governance offers an opportunity to address these issues (Wiryanto, 2018 ). However, despite numerous studies highlighting the importance of Islamic principles in governance, there remains a lack of deep understanding of how these values can be implemented within a modern governance framework that aligns with contemporary demands. This study aims to answer the question: how can Islamic ethical values be integrated into governance systems to create a coherent model of "Good Islamic Governance"? This leads to the hypothesis that integrating Islamic ethical values into governance structures can be an effective solution to addressing the shortcomings of contemporary governance systems. Two main arguments underline the importance of this topic: first, the transformation of Islamic ethical values has the potential to improve transparency, accountability, and public participation; second, the need to adapt Islamic values to modern governance systems that face complex political, legal, and economic challenges (Ihsan & Ayedh, 2015 ). Islamic ethical principles such as justice ( al-‘adālah ), accountability ( mas’uliyyah ), and participatory decision-making ( shura ) can provide a solid foundation to promote transparency and inclusiveness in governance. For example, Rusydi ( 2023 ) explains that governance in Islam fundamentally aims to serve public interests and ensure the integrity and responsibility of leaders. However, although these values are part of Islamic teachings, their application in governance practices is often still limited. The "Good Governance" framework developed by the United Nations, which emphasizes principles such as accountability, transparency, and participation, inherently shares profound similarities with these Islamic values (Wiryanto, 2018 ). Therefore, integrating Islamic ethical principles into governance systems can be an effort to address corruption, inefficiency, and the lack of participation occurring in many Muslim-majority countries. Muslim-majority countries like Malaysia, Indonesia, and Turkey offer valuable case studies for examining the integration of Islamic governance principles. Malaysia, with its dual legal system and globally recognized Islamic finance sector, exemplifies how Islamic values like amanah (trustworthiness) can complement secular frameworks; though corruption at the highest levels—as seen in the 1MDB scandal—highlights challenges in consistent implementation. Indonesia’s decentralized governance system reflects shura (consultation) through participatory decision-making, yet struggles with systemic corruption and bureaucratic inefficiencies hinder the realization of mas’uliyyah (accountability). Turkey demonstrates how political centralization and erosion of democratic norms can weaken principles like al-'adālah (justice) and shura . These examples illustrate both opportunities and challenges in integrating Islamic values into modern frameworks (Khan, 2020 ; Wiryanto, 2018 ). Nonetheless, despite the significant potential for integrating Islamic values into governance systems, implementation requires special attention to socio-political contexts. Khan ( 2020 ) argues that applying Islamic values necessitates an inclusive approach that considers diverse societal needs while adhering to moral principles. For instance, countries analyzed by Wibowo ( 2020 ) show a positive correlation between applying Islamic principles and improved public welfare. This demonstrates that well-implemented Islamic values contribute to effective governance and socio-economic development. However, translating abstract ethical values into tangible practices remains challenging. For example, values such as shura (consultation) and ihsan (excellence) are not fully applied in modern systems despite their potential to enhance leadership integrity and administrative effectiveness (Ihsan & Ayedh, 2015 ). Therefore, this study aims to develop a "Good Islamic Governance" framework harmonizing traditional values with modern demands while enhancing transparency, accountability, and public participation. B. RESEARCH METHOD Type of Research This study employs a qualitative approach with a descriptive-exploratory design. Descriptive research aims to provide a detailed depiction of Islamic ethical principles such as justice ( al-‘adālah ), trustworthiness ( al-amānah ), and consultation ( shura ) in the context of modern governance (Hennink, Hutter, & Bailey, 2020 ; Creswell & Poth, 2018 ). Meanwhile, the exploratory nature of the study allows the researcher to explore the potential integration of Islamic values into the framework of "Good Governance," which has become the global standard for governance (Adams & Schvaneveldt, 1991 as cited in Saunders, Lewis, & Thornhill, 2016 ). Through this approach, the research seeks to deeply understand the phenomena occurring, the challenges faced, and the opportunities available to build governance based on Islamic values. 2. Type of Data This research utilizes secondary data, including scholarly journal articles, academic reference books, research reports, official documents, and relevant statistical data. The literature reviewed encompasses the concepts of "Good Governance," Islamic ethical principles, and case studies of governance in Muslim-majority countries (Hennink et al., 2020 ; Gerring & Mahoney, 2020 ). Additionally, supplementary data, such as official reports on corruption levels, transparency, and accountability across various countries, is used to provide empirical context to the analysis. By focusing on secondary data, the study aims to construct a conceptual framework based on valid and evidence-based findings. 3. Data Collection Technique Data is collected through literature review or library research. This technique involves identifying, gathering, and selecting literature relevant to the research topic. Primary sources include scientific journals, books, reports from official institutions, and publicly available government documents (Hennink et al., 2020 ; Yin, 2018 ). The data collection process involves searching academic platforms such as Google Scholar and ResearchGate to locate the latest relevant literature. Additionally, government documents and reports from Muslim-majority countries are reviewed to identify the implementation of Islamic values in governance (Creswell & Poth, 2018 ). The collected literature is then categorized based on key themes such as the principles of "Good Governance," Islamic values, and implementation challenges. 4. Data Analysis Technique Data is analyzed qualitatively through several stages. First, the collected data is reduced to retain only information relevant to the research objectives. This data reduction includes selecting literature and reports aligned with the research focus (Braun & Clarke, 2006 ). The next stage involves thematic analysis, where data is categorized based on key themes such as transparency, accountability, and public participation in governance based on Islamic values (Hennink et al., 2020 ). This process enables the researcher to identify patterns and relationships between themes. Subsequently, the data is analyzed through a comparative process between globally recognized "Good Governance" principles and Islamic ethical values. The purpose of this comparison is to identify similarities, differences, and potential integrations between the two frameworks (Creswell & Poth, 2018 ; Gerring & Mahoney, 2020 ). The results of this analysis are then synthesized to develop a coherent and applicable conceptual framework of "Good Islamic Governance" in the context of modern governance. C. RESULT AND DISCUSSION Evaluate governance practices in selected Muslim-majority countries The governance performance of Muslim-majority countries can be assessed through a combination of international governance indices and contextual analysis. Key indicators, such as the Corruption Perceptions Index (CPI) 2023 (see Table 1 ) and the Worldwide Governance Indicators (WGI) 2020–2023 (See Fig. 1 ) provide valuable insights into the effectiveness, accountability, and transparency of governance systems in countries like Malaysia, Indonesia, and Turkey. Table 1 Corruption Perceptions Index (CPI) 2023: Malaysia, Indonesia, Turkey Countries CPI rank Malaysia 47 Indonesia 115 Turkey 115 Source: Corruption Perceptions Index (CPI) 2023 Malaysia Malaysia ranked 57th in the 2023 Corruption Perceptions Index (CPI) with a score of 47, making it the best-governed country among the three countries considered in the analysis (Transparency International, 2024 ). On the Voice and Accountability indicator from the Worldwide Governance Indicators (WGI), Malaysia scored approximately 65 percent, indicating that the public enjoys relatively significant space to express opinions, participate in political processes, and benefit from media freedom (World Bank, 2024 ). The implementation of the shura principle is evident in various public consultation initiatives, although public engagement is often limited to certain issues deemed non-strategic by the government (Rifqi Muhammad, 2018). In terms of Government Effectiveness, Malaysia achieved a score of 70 percent, reflecting the government's capacity to provide efficient public services and implement well-designed policies (World Bank, 2024 ). The Islamic finance sector stands out as an example of the successful application of the values of al-'adālah (justice) and amanah (trust). For instance, Malaysia's Islamic banking system demonstrates principles of transparency and justice in financial management (Rifqi Muhammad, 2018). However, on the Control of Corruption indicator, Malaysia scored 50 percent, highlighting persistent significant challenges in combating corruption, especially at the elite level. Scandals like 1MDB exposed weaknesses in oversight and accountability ( mas'uliyyah ) in high-level governance. Although institutions like the Malaysian Anti-Corruption Commission (MACC) have shown a strong commitment to eradicating corruption, political interference often hampers their effectiveness (Transparency International, 2024 ). Indonesia Indonesia ranked 115th in the 2023 Corruption Perceptions Index (CPI) with a score of 34, reflecting significant challenges in governance (Transparency International, 2024 ). On the Voice and Accountability indicator from the Worldwide Governance Indicators (WGI), Indonesia scored 55 percent, suggesting greater space for political participation compared to Turkey, although it remains suboptimal (World Bank, 2024 ). The shura principle has begun to be applied through decentralization, allowing decision-making at the local level with community involvement. However, this process is often not accompanied by robust oversight, and as a result, policies do not always align with the needs of the people (Sirojuddin Ali & Abbas, 2018). In terms of Government Effectiveness, Indonesia scored 45 percent, highlighting ongoing challenges in delivering efficient public services. A slow and uncoordinated bureaucracy hampers the implementation of policies that reflect the value of al-'adālah (justice) (World Bank, 2024 ). The Control of Corruption score, at just 38 percent, underscores systemic corruption as a significant barrier. Although the Corruption Eradication Commission (KPK) has become a symbol of anti-corruption efforts in Indonesia, political pressure and weaknesses in the legal system often undermine its effectiveness. This situation reflects the insufficient application of the values of amanah (trust) and mas'uliyyah (accountability) (Transparency International, 2024 ). Turkey Turkey also ranked 115th in the 2023 Corruption Perceptions Index (CPI) with a score of 34, identical to Indonesia (Transparency International, 2024 ). However, Turkey’s performance on the Worldwide Governance Indicators (WGI) shows the weakest outcomes among the three countries analyzed. On the Voice and Accountability dimension, Turkey scored approximately 40 percent, reflecting highly limited political and media freedoms. The centralization of power under the current administration has restricted public involvement in decision-making processes, resulting in minimal implementation of the shura principle. This decline reflects a crisis of public trust in government institutions (World Bank, 2024 ). In the Government Effectiveness dimension, Turkey scored 30 percent, highlighting the government’s weaknesses in providing adequate public services and implementing policies that embody the principle of al-'adālah (justice) (World Bank, 2024 ). Poor bureaucratic efficiency and centralized power often obstruct the success of social policies. Furthermore, on the Control of Corruption indicator, Turkey scored very low at approximately 28 percent, indicating issues of institutional corruption and politicization of Islamic values for political gain. This undermines the application of amanah (trust) and mas'uliyyah (accountability), ultimately eroding public trust in government institutions (Transparency International, 2024 ). 2. Examine historical models of Islamic governance Table 2 demonstrates how Islamic values such as al-'adālah (justice), shura (consultation), mas'uliyyah (accountability), and amanah (trustworthiness) were central to the governance implemented by Prophet Muhammad in Madinah and the Khulafa al-Rashidin. During the era of Prophet Muhammad, governance emphasized inclusivity through the Madinah Charter, which established law as an instrument of justice for all communities, including non-Muslims (Ansari, 1999 ; Kamali, 2008 ). Consultation through shura ensured that decisions reflected collective needs, offering important lessons for modern multicultural governance that requires inclusive public participation (Sucilawati, 2020 ). Table 2 Comparison of Islamic Governance Models Aspects Leadership era Propeth Muhammad Abu Bakr as Siddiq Umar ibn Al-Khattab Uthman ibn Affan Ali ibn Abi Talib Core Principles Al-'Adālah (justice), Shura (consultation), Mas'uliyyah (accountability), and inclusivity through the Madinah Charter. Shura (consensus), Amanah (trust), and Mas'uliyyah (accountability). Al-'Adālah (justice), Mas'uliyyah (accountability), and administrative reforms. Amanah (trust) in economic governance and infrastructure development. Al-'Adālah (justice) and ethical leadership amidst political conflicts. Social Context A multicultural society in Madinah consisting of Muslims, Jews, and other communities requiring high inclusivity. Reuniting Arab tribes after the death of Prophet Muhammad to ensure political stability. Expansion of the Islamic state requiring more complex administrative systems. Economic growth accompanied by rising nepotism. Sectarian conflicts and political fragmentation leading to instability. Legal Structure The Madinah Charter as the first constitution regulating the rights and responsibilities of all citizens fairly. Upholding Islamic values through consensus-based legal enforcement. Establishment of the Diwan system for financial and legal administration. Focus on economic policies, yet criticized for nepotism in appointments. Emphasis on legal integrity and social justice amidst political chaos. Public Consultation ( Shura ) Involvement of communities and tribal leaders in decision-making through consultation. Consultation with senior figures and the public before making significant decisions. Shura was expanded to involve representatives from various regions in governance. Limited consultation amidst criticisms of reduced public involvement. Continued Shura despite operating in a politically divided environment. Economic Management Fair distribution of wealth through zakat and prohibition of exploitative practices like usury. Economic stability by enforcing zakat obligations and addressing early financial challenges. Economic reforms through the Diwan system to distribute state revenues fairly. Large-scale infrastructure development, yet facing criticism for nepotistic resource management. Redistribution of resources fairly amidst limited funds due to internal conflicts. Key Achievements Building an inclusive, peaceful, and just society based on Islamic laws. Uniting Arab tribes, upholding trust-based leadership, and ensuring early political stability. Major reforms in administration, finance, and justice across the expanding Islamic territories. Economic and infrastructure advancements, though criticized for nepotism. Upholding Islamic ethical values amidst sectarian and political conflicts. Challenges Integrating a multicultural society without marginalizing non-Muslim communities. Stabilizing the state amidst tribal rebellions refusing zakat obligations. Managing the expansion of Islamic territories while maintaining administrative efficiency and justice. Addressing nepotism and rising political tensions during his leadership. Handling internal and sectarian conflicts leading to political fragmentation. Modern Relevance Inclusivity, legal justice, and public participation as a foundation for ethical governance. The importance of trust-based leadership and consensus for political stability. Administrative efficiency and economic justice as a model for modern bureaucracies. Balancing economic development with the need for transparency and accountability. Integrity in law enforcement and justice amidst political challenges Source: Generate by author The governance of the Khulafa al-Rashidin illustrates how core Islamic values were adapted to address increasingly complex administrative and political challenges. Abu Bakr prioritized political stability through consensus, while Umar ibn al-Khattab carried out significant reforms in administration and economics, creating the diwan system that reflected the principles of efficiency and justice (Zainudin, 2015 ; Ahmad Jamil, 2011). However, during the era of Uthman ibn Affan, governance faced challenges in maintaining accountability, particularly amid criticisms of nepotism. On the other hand, Ali ibn Abi Talib demonstrated moral integrity and commitment to justice, even while navigating profound political and sectarian conflicts (Teguh et al., 2023 ; Suryanegara, 2012 ). The key takeaway from this analysis is that Islamic values are flexible and can be applied in various contexts, as long as core principles such as justice, accountability, and consultation remain central. These governance models are highly relevant to modern administrations, which often face similar challenges in balancing administrative efficiency, social justice, and political stability. The successful implementation of Islamic values in the past can serve as an inspiration for building governance systems that are more ethical, inclusive, and responsible in the contemporary era (Karnaini, 2022 ; Syalabi, 2003 ). 3. Challenges in implementing Islamic principles The implementation of Islamic principles such as al-'adālah (justice), shura (consultation), mas'uliyyah (accountability), and Amanah (trustworthiness) in modern governance systems faces numerous challenges. These issues are particularly evident in Muslim-majority countries like Malaysia, Indonesia, and Turkey, where socio-political dynamics, institutional weaknesses, and global pressures complicate the practical application of these values. Analyzing these challenges in the context of these countries provides insights into the barriers that hinder the realization of Islamic governance ideals (Kamali, 2008 ; Abdillah, 2022 ). One of the primary challenges is the lack of political will and integrity among leadership. While Islamic principles emphasize amanah and mas'uliyyah in leadership, political elites in many Muslim-majority countries often prioritize personal or partisan interests. In Malaysia, for instance, cases like the 1MDB scandal reflect how corruption at the highest levels undermines public trust and accountability (Transparency International, 2024 ). This challenge is not unique to Malaysia; Indonesia also grapples with corruption at various levels of government, despite the presence of institutions like the Komisi Pemberantasan Korupsi (KPK) (Yusoff et al., 2021 ). Similarly, in Turkey, political centralization and the erosion of democratic institutions have limited the transparency and inclusiveness required for shura to function effectively. These examples highlight how the misalignment between political behavior and Islamic principles continues to obstruct their implementation (Munaddhomah Journal, 2023 ). Institutional weaknesses further exacerbate these issues. Islamic governance requires robust systems to enforce al-'adālah (justice) and uphold mas'uliyyah (accountability), but many Muslim-majority countries struggle with weak bureaucracies and judicial systems. In Indonesia, the bureaucracy’s inefficiency often leads to delays in policy implementation and compromises on fairness (Abdillah, 2022 ). Malaysia’s anti-corruption framework, though relatively stronger, often struggles with political interference, as seen in high-profile corruption cases. In Turkey, institutional reforms aimed at consolidating power have weakened judicial independence and other oversight mechanisms, further distancing governance practices from Islamic ideals (Kamali, 2008 ; Transparency International, 2024 ). Socio-cultural fragmentation also poses significant challenges. The diversity of interpretations of Islamic teachings across regions and sects can create disagreements over governance priorities. For example, in Indonesia, a pluralistic society with varying religious and cultural identities, implementing Islamic governance principles like shura often clashes with the need to maintain inclusivity for non-Muslim citizens (Muchtar et al., 2019 ). Malaysia faces similar challenges in balancing the rights of its multiethnic and multireligious population with its status as an Islamic country. In Turkey, the polarization between secular and religious segments of society creates further divisions, complicating efforts to achieve consensus on governance rooted in Islamic values (Yusoff et al., 2021 ). Globalization and the dominance of secular governance models add another layer of complexity. Modern administrative systems, heavily influenced by Western frameworks, often prioritize technical efficiency over ethical considerations. This creates a tension between aligning with global governance standards and integrating Islamic principles. For instance, Malaysia’s Islamic finance system, while globally recognized, operates within a broader secular economic framework that sometimes limits its scope. Indonesia and Turkey face similar challenges in reconciling international norms with domestic aspirations for governance rooted in Islamic ethics (Kamali, 2008 ; Abdillah, 2022 ). The misuse of Islamic values for political agendas represents an additional barrier. In some cases, leaders invoke Islamic principles to justify authoritarian practices or consolidate power, distorting their original purpose. In Turkey, for example, political rhetoric often references Islamic values while governance practices diverge from the ethical tenets of shura and mas'uliyyah . Similarly, in Indonesia and Malaysia, Islamic rhetoric is sometimes used to gain political leverage, undermining the sincerity of its implementation and eroding public trust (Munaddhomah Journal, 2023 ). Finally, resistance to change remains a pervasive challenge. Implementing Islamic principles requires structural and cultural reforms that often threaten entrenched interests. In Malaysia, calls for greater transparency and accountability frequently face pushback from political elites. In Indonesia, bureaucratic inertia slows reforms, while in Turkey, resistance to democratic processes weakens the realization of Islamic values in governance. These dynamics illustrate how deeply rooted power structures hinder efforts to institutionalize Islamic principles (Transparency International, 2024 ; Abdillah, 2022 ). 4. Proposed Conceptual Framework for Good Islamic Governance The Good Islamic Governance framework enhances the existing concept of Good Governance by addressing its limitations and embedding a moral dimension rooted in Islamic ethical principles. While Good Governance, as defined by global frameworks like the United Nations’ Good Governance model, focuses on administrative efficiency and procedural accountability, Good Islamic Governance enriches these principles with an ethical foundation emphasizing justice ( al-'adālah ), accountability ( mas'uliyyah ), consultation ( shura ), and trustworthiness ( amanah ) (Karnaini, 2022 ; Yunus, 2017). The theoretical gap that Good Islamic Governance seeks to fill lies in the absence of a moral and spiritual dimension in conventional Good Governance models. These models prioritize institutional mechanisms but often neglect the ethical responsibilities of leaders and institutions to their communities and higher ethical standards. Good Islamic Governance integrates these dimensions, making it both a practical and morally grounded approach to governance. For instance, while Good Governance emphasizes accountability to legal frameworks, Good Islamic Governance extends this accountability to a spiritual and moral responsibility before God, which encourages leaders to act ethically even in the absence of oversight (Chapra, 2008 ). Similarly, the principle of justice ( al-'adālah ) in Islamic governance goes beyond procedural fairness. It incorporates substantive justice that ensures equitable outcomes for all societal groups, particularly the marginalized. The framework also emphasizes shura, which enriches the concept of participation by fostering ethical and inclusive decision-making processes (Rusydi, 2023 ). Furthermore, the value of amanah introduces the idea of leadership as a trust, focusing on the moral integrity of public servants (Karnaini, 2022 ). Table 3 highlights the distinctions between Good Governance and Good Islamic Governance, illustrating the theoretical gaps addressed by the latter. Table 3 Comparison of Good Governance and Good Islamic Governance Aspects Good Governance Good Islamic Governance Foundational Basis Secular framework emphasizing administrative efficiency Ethical framework rooted in Islamic principles Core Principles Rule of law, accountability, transparency, participation Justice ( al-'adālah ), consultation ( shura ), accountability (mas'uliyyah), trustworthiness ( amanah ) Accountability Accountability to institutions and legal frameworks Dual accountability to institutions and God (spiritual and moral responsibility) Participation Focus on democratic participation Consultative participation emphasizing ethical inclusivity Justice Procedural justice ensuring fairness under the law Substantive justice prioritizing fairness, equity, and societal welfare ( maslahah ) Inclusivity Ensures diversity and equality in governance Grounded in ethical inclusivity, aligning with diverse moral and cultural values Ethical Dimension Primarily procedural; limited to institutional practices Strong moral foundation guiding institutional and leadership behavior Source: Generate by author This comparison demonstrates that while Good Governance provides a strong foundation for administrative efficiency, Good Islamic Governance addresses the ethical and spiritual dimensions of leadership and decision-making. The integration of moral values into governance practices not only strengthens public trust but also ensures that governance systems prioritize the well-being of all societal groups, particularly the marginalized. By bridging this theoretical gap, Good Islamic Governance offers a comprehensive approach to governance that is both ethically grounded and administratively effective. 5. Discussion The integration of Islamic ethical governance principles with Western governance frameworks presents an opportunity to create holistic systems that balance ethical depth with administrative efficiency. Both paradigms share common goals of justice, accountability, and public welfare, yet their foundational philosophies differ significantly. Islamic governance is rooted in divine imperatives, emphasizing moral accountability before God ( mas'uliyyah ), while Western frameworks, such as the United Nations’ Good Governance model, prioritize secular principles like transparency, participation, and rule of law (Kamali, 2015 ; Estuningtyas, 2020; Muqtedar Khan, 2017 ). The potential synergy between these systems is promising, yet their practical integration faces notable challenges, as evidenced by prior research and the experiences of countries like Malaysia, Indonesia, and Turkey. Studies by Chapra ( 2008 ) and Kamali ( 2015 ) highlight how Islamic governance principles such as shura (consultation) and al-'adālah (justice) align with Western governance ideals like inclusivity and fairness. For instance, shura mirrors the democratic value of participatory decision-making, and al-'adālah resonates with the principle of the rule of law. Malaysia’s dual legal system, combining civil and Sharia law, demonstrates the potential for integrating these frameworks. Its globally recognized Islamic finance system reflects how amanah (trustworthiness) and al -'adālah can complement global economic models. However, as Bashir and Darrat ( 2018 ) note, the corruption challenges evident in Malaysia’s 1MDB scandal highlight the limitations of institutional frameworks in fully embedding these values across governance systems. Indonesia’s decentralized governance structure provides another perspective on integrating Islamic principles. Research by Hefner ( 2019 ) underscores how Indonesia’s pluralistic model allows for the localized application of shura through community-level decision-making. However, systemic corruption and inefficiencies, as identified by Budiman and Roza ( 2021 ), undermine the implementation of mas'uliyyah and amanah . These findings align with the challenges faced in Turkey, where a centralized political structure and the erosion of democratic norms hinder the realization of shura and al-'adālah (Albayrak, 2020 ; Naim & Huda, 2021). Such cross-national comparisons illustrate that while Islamic principles can enhance governance, their success depends on the strength of institutions and political commitment. Adapting Islamic principles to contemporary governance structures involves significant challenges, as highlighted in prior research. Kamali ( 2015 ) identifies legal pluralism as both a strength and a barrier, particularly in countries with hybrid systems like Malaysia and Indonesia. The coexistence of secular and religious laws often leads to conflicts over jurisdiction and interpretation, complicating the operationalization of al-'adālah and shura . For example, while Malaysia’s Islamic financial institutions embody transparency and fairness, these principles are not consistently applied in its broader governance framework. Similarly, Hefner ( 2019 ) argues that Indonesia’s efforts to balance Islamic values with secular policies often face resistance from minority groups who perceive certain implementations as exclusionary. Cultural diversity further complicates the adaptation of Islamic principles. Research by Esposito and Voll ( 2001 ) highlights the varied interpretations of Islamic teachings across sects and regions, which can create tensions in applying universal values like al-'adālah . In Indonesia, this diversity is evident in the contestation between conservative and progressive Islamic groups over governance priorities (Budiman & Roza, 2021 ). Malaysia faces a similar dilemma in balancing its Islamic identity with the rights of its multiethnic population, as noted by Hashim and Zainal (2018). Meanwhile, in Turkey, the polarization between secularists and Islamists creates barriers to achieving consensus on governance reforms rooted in Islamic principles (Albayrak, 2020 ). A recurring theme in the literature is the lack of political will and the misuse of Islamic rhetoric for political gain. Chapra ( 2008 ) and Bashir (2019) argue that leaders in many Muslim-majority countries invoke Islamic values to consolidate power rather than to genuinely implement ethical governance. Turkey exemplifies this issue, where Islamic rhetoric is often used to justify authoritarian practices, undermining principles like shura and mas'uliyyah . Similarly, in Indonesia, the politicization of Islamic values during election campaigns has diluted their ethical significance (Hefner, 2019 ). This misuse erodes public trust and weakens the credibility of Islamic governance. Despite these challenges, the potential for integrating Islamic and Western governance frameworks remains substantial. The UN’s Good Governance model emphasizes accountability and transparency but can benefit from the ethical depth of Islamic principles such as fostering moral responsibility ( amanah ) (Kamali, 2015 ; Azzahra et al., 2024 ). Conversely, the procedural rigor of Western models can help operationalize Islamic values in practical ways. For instance, institutional mechanisms for enforcing transparency can enhance the implementation of mas'uliyyah in governance. The integration of Islamic principles into contemporary governance systems requires careful consideration of socio-political contexts and institutional capacities. Cross-national experiences underscore the importance of strong institutions, ethical leadership, and cultural inclusivity in overcoming challenges. While synergy between Islamic and Western frameworks offers immense potential, realizing this vision demands sustained efforts to address structural weaknesses, political resistance, and cultural diversity. By bridging these gaps, Islamic governance principles can significantly contribute to creating systems that are not only efficient but also ethically grounded. D. CONCLUSION This study explores the integration of Islamic ethical values into modern governance systems, emphasizing their potential to address challenges such as corruption, weak institutions, and lack of public participation in Muslim-majority countries like Malaysia, Indonesia, and Turkey. Islamic principles such as al-'adālah (justice), shura (consultation), mas'uliyyah (accountability), and amanah (trustworthiness) provide a strong ethical foundation that aligns closely with contemporary governance ideals like accountability, transparency, and inclusivity. However, their practical application faces significant challenges due to political, institutional, and socio-cultural barriers. Malaysia demonstrates the feasibility of integrating Islamic principles, as seen in its globally recognized Islamic finance system, which reflects amanah and al-'adālah . However, corruption scandals like 1MDB reveal the limitations of institutional frameworks in sustaining these values. Similarly, Indonesia’s decentralized governance system reflects elements of shura , but systemic corruption and bureaucratic inefficiencies hinder the implementation of mas'uliyyah . Turkey, on the other hand, exemplifies the erosion of shura and al-'adālah due to political centralization and the misuse of Islamic values for political gains. Cross-analysis with historical Islamic governance models, such as those from the era of Prophet Muhammad and the Khulafa al-Rashidin, highlights the adaptability of Islamic values in various socio-political contexts. These models demonstrate that principles like justice, accountability, and inclusivity are not only timeless but also highly relevant for addressing modern governance challenges. However, contemporary efforts must navigate legal pluralism, cultural diversity, and resistance from entrenched interests. This study concludes that while the integration of Islamic ethical values holds transformative potential, its success requires systemic reforms, ethical leadership, and strong institutions. Furthermore, the synergy between Islamic governance and Western frameworks offers a promising avenue for developing governance systems that are both morally grounded and administratively efficient. Future research should explore more empirical implementations of these principles to refine the framework for "Good Islamic Governance. Declarations Funding Declaration : This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors. Author Contribution MI wrote the main manuscript text and RR helped with the analysis, especially in the results and discussion parts. All authors reviewed the manuscript. References Abdillah, M. (2022). Sharia and Politics in the Context of Globalization and Society 5.0. Ahkam: Jurnal Ilmu Syariah, 22(2), 264–280. Ahmad, J. (2011). The Role of Khulafa al-Rashidin in Governance . Journal of Islamic Studies. Albayrak, I. (2020). Challenges to Democratic Governance in Turkey: An Analysis from an Islamic Perspective. Journal of Governance Studies , 15 (3), 45–60. Ansari, Z. I. (1999). The Principles of Governance in Islam . International Journal of Islamic Thought. Azzahra, N., et al. (2024). Ethical Foundations for Governance: Lessons from Shari’ah Principles. Islamic Studies Quarterly , 12 (2), 89–102. Bashir, M. K., & Darrat, A. F. (2018). Ethical Failures in Governance: Lessons from Malaysia’s 1MDB Scandal. Journal of Business Ethics , 149 (4), 789–803. Braun, V., & Clarke, V. (2006). Using thematic analysis in psychology. Qualitative Research in Psychology , 3 (2), 77–101. Budiman, A., & Roza, S. L. (2021). Governance Challenges in Pluralistic Societies: Case Studies from Indonesia. Journal of Southeast Asian Studies , 52 (2), 123–140. Chapra, M. U. (2008). Islamic Vision of Development in Light of Maqasid al-Shariah . International Institute of Islamic Thought. Creswell, J. W., & Poth, C. N. (2018). Qualitative Inquiry and Research Design: Choosing Among Five Approaches (4th ed.). SAGE. Estuningtyas, S. D., Rahbaran, A. M., & Watson, J. L. (2020). Contributions of Islamic Civilization to Modern Governance Systems . A Historical Perspective. Esposito, J. L., & Voll, J. O. (2001). Islamic Democracy: A New Paradigm for Governance . Oxford University Press. Gerring, J., & Mahoney, J. (2020). Exploratory Research in Social Sciences . Cambridge University Press. Hefner, R. W. (2019). Shari’a Politics . Law and Society in Modern Indonesia. Hennink, M., Hutter, I., & Bailey, A. (2020). Qualitative Research Methods . SAGE. Ihsan, & Ayedh (2015). Good Governance Practices for Waqf Institutions. Kamali, M. H. (2008). Shariah Law: An Introduction . Oxford University Press. Kamali, M. H. (2015). Principles of Good Governance from an Islamic Perspective: Justice (Adl) as a Cornerstone. Karnaini, Z. (2022). Concept and Application of Good Governance in Umar Bin Abdul Aziz’s Reign. Petita: Jurnal Kajian Ilmu Hukum dan Syariah, 7(1), 22–40. Khan, M. A. M. (2020). Quality of Governance: Social Capital and Corruption . King’s College London. Khan, M. (2017). Foundations of Islamic Governance . A Southeast Asian Perspective. Muchtar, N., et al. (2019). Journalism and the Islamic Worldview: Journalistic Roles in Muslim-Majority Countries. Journalism Studies , 20 (7), 891–907. Munaddhomah Journal (2023). Good Governance According To Islamic Perspective: A Study on Leadership Ethics in Islam. Munaddhomah: Jurnal Manajemen Pendidikan Islam, 4(4), 1001–1007. Rusydi, I. (2023). Good Governance According To Islamic Perspective. Munaddhomah: Jurnal Manajemen Pendidikan Islam, 4(4), 1001–1007. Saunders, M., Lewis, P., & Thornhill, A. (2016). Research Methods for Business Students (7th ed.). Pearson Education. Sucilawati, S. (2020). The Concept of Shura in Islamic Governance Practice. The International Journal of Politics and Sociology Research , 8 (1), 19–32. Surojuddin, A., & Abbas (2018). The Concept of Shura in Islamic Governance Practice. IJOBSOR , 8 (1), 18–32. Suryanegara, A. K. (2012). Api Sejarah: Perspektif Sejarah Islam di Indonesia . Mizan. Syalabi, A. (2003). Sejarah dan Kebudayaan Islam . Bulan Bintang. Teguh, et al. (2023). Examining the Great Contribution of the Khulafahur Rashidin. IJEN , 1 (4), 219–230. Transparency International (2024). Corruption Perceptions Index: Global Report on Public Sector Corruption. Wibowo (2020). The Integration of Islamic Values into Modern Governance Systems: A Case Study Approach. Wiryanto (2018). An Analysis on Good Public Governance Principles from an Islamic Perspective. World Bank. (2024). Worldwide Governance Indicators . Voice and Accountability & Government Effectiveness Data. Yin, R. K. (2018). Case Study Research and Applications: Design and Methods (6th ed.). SAGE. Yusoff, W. Z., Hashim, N., & Wahab, N. A. A. (2021). Challenges in Implementing Good Governance Practices Among Muslim Countries: A Comparative Analysis Between Malaysia and Indonesia. Journal of Governance Studies , 15 (2), 45–60. Zainudin, A. H. M. (2015). The Economic Policies During Khulafa ar-Rashidin Period. Journal of Islamic Economics , 3 (2), 45–60. Additional Declarations No competing interests reported. Supplementary Files TableGoodIslamicGovernance.docx Cite Share Download PDF Status: Posted Version 1 posted You are reading this latest preprint version Research Square lets you share your work early, gain feedback from the community, and start making changes to your manuscript prior to peer review in a journal. As a division of Research Square Company, we’re committed to making research communication faster, fairer, and more useful. We do this by developing innovative software and high quality services for the global research community. Our growing team is made up of researchers and industry professionals working together to solve the most critical problems facing scientific publishing. Also discoverable on Platform About Our Team In Review Editorial Policies Advisory Board Help Center Resources Author Services Accessibility API Access RSS feed Manage Cookie Preferences © Research Square 2026 | ISSN 2693-5015 (online) Privacy Policy Terms of Service Do Not Sell My Personal Information {"props":{"pageProps":{"initialData":{"identity":"rs-7555946","acceptedTermsAndConditions":true,"allowDirectSubmit":true,"archivedVersions":[],"articleType":"Research Article","associatedPublications":[],"authors":[{"id":538966001,"identity":"70fa7bc2-9944-4484-8fa5-ffa24cd12031","order_by":0,"name":"Muhammad Iqbal","email":"data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAZAAAAAyAQMAAABI0h/eAAAABlBMVEX///8AAABVwtN+AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA9UlEQVRIiWNgGAWjYFACHjDJ2MDMwMbAUGDDwMbM2AARP0CUFoM0UrQwgLUcRpLBoUV3Ru7BTzdz7GQb2Jm3PfhhcD6xj525geFHDYMMHw4tZjfykqVztyUbNzCzlRv2GNxObAM6jLHnGAOPJE4tOQZALcyJDcw8ZhI8UC0MvA0MPAa4tRj/zt1WD9Yi+cfgHMSWv/i1mAFtOQzWIg1UBtbCjNeWM2/MrHO3HTduA/rFWMYg2Rik5bDMMQncfjmeY3w7d1u1bD//4W0P31TYyc7vP/7w4ZsaG3tcIQYHoEiBc4CKJQiohwADwkpGwSgYBaNgRAIAAjFVRUuHjKwAAAAASUVORK5CYII=","orcid":"","institution":"Universitas Islam Internasional Indonesia","correspondingAuthor":true,"prefix":"","firstName":"Muhammad","middleName":"","lastName":"Iqbal","suffix":""},{"id":538966002,"identity":"b28bce01-506c-4246-9365-a0241a5a8f65","order_by":1,"name":"Ridwan Ridwan","email":"","orcid":"","institution":"Universitas Islam Internasional Indonesia","correspondingAuthor":false,"prefix":"","firstName":"Ridwan","middleName":"","lastName":"Ridwan","suffix":""}],"badges":[],"createdAt":"2025-09-07 11:38:13","currentVersionCode":1,"declarations":"","doi":"10.21203/rs.3.rs-7555946/v1","doiUrl":"https://doi.org/10.21203/rs.3.rs-7555946/v1","draftVersion":[],"editorialEvents":[],"editorialNote":"","failedWorkflow":false,"files":[{"id":95503189,"identity":"6f0b70ed-6a36-4feb-a8ce-15235c679776","added_by":"auto","created_at":"2025-11-10 05:38:40","extension":"docx","order_by":0,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":34930,"visible":true,"origin":"","legend":"","description":"","filename":"IqbalGoodIslamicGovernance.docx","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/7cbb5afa3bf10967870f0594.docx"},{"id":95503194,"identity":"fb5c6f84-1239-4692-adf9-e038d4201053","added_by":"auto","created_at":"2025-11-10 05:38:41","extension":"docx","order_by":1,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":117251,"visible":true,"origin":"","legend":"","description":"","filename":"FigureGIG.docx","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/739b2a02c1feaf58e62b27fb.docx"},{"id":95503192,"identity":"5dddd072-65e0-4db7-97da-3db90cd2ad58","added_by":"auto","created_at":"2025-11-10 05:38:41","extension":"docx","order_by":2,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":18775,"visible":true,"origin":"","legend":"","description":"","filename":"TableGoodIslamicGovernance.docx","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/e353cf1b43f66c75805c609a.docx"},{"id":95503190,"identity":"6235f7ed-94ef-4b60-8606-40cc096a870c","added_by":"auto","created_at":"2025-11-10 05:38:41","extension":"json","order_by":3,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":4160,"visible":true,"origin":"","legend":"","description":"","filename":"79e9aa3e9f62481fa45c174011d1d303.json","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/7b33cf47f9a25b163532c963.json"},{"id":95528705,"identity":"93fa973b-9c1f-491a-b925-18d2ccbbd3b3","added_by":"auto","created_at":"2025-11-10 10:16:24","extension":"xml","order_by":4,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":85689,"visible":true,"origin":"","legend":"","description":"","filename":"79e9aa3e9f62481fa45c174011d1d3031enriched.xml","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/4694f1895421fad742bff612.xml"},{"id":95503196,"identity":"651c5a83-902b-4017-a0ee-bb280477ab9a","added_by":"auto","created_at":"2025-11-10 05:38:42","extension":"png","order_by":5,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":103005,"visible":true,"origin":"","legend":"","description":"","filename":"floatimage1.png","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/e7d52bf2961ba21859b5d6ca.png"},{"id":95503198,"identity":"4ecac0a3-64fb-4caf-a8fa-e08017ae210c","added_by":"auto","created_at":"2025-11-10 05:38:42","extension":"png","order_by":6,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":20318,"visible":true,"origin":"","legend":"","description":"","filename":"Onlinefloatimage1.png","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/f32f76318651cf868b1f36fc.png"},{"id":95503200,"identity":"8649997f-3e13-4216-bb40-846fee0cc2c2","added_by":"auto","created_at":"2025-11-10 05:38:42","extension":"xml","order_by":7,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":85175,"visible":true,"origin":"","legend":"","description":"","filename":"79e9aa3e9f62481fa45c174011d1d3031structuring.xml","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/1c574a030d69bc05c86ecd03.xml"},{"id":95503193,"identity":"07b914e4-ee15-4100-93c2-15e792e81018","added_by":"auto","created_at":"2025-11-10 05:38:41","extension":"html","order_by":8,"title":"","display":"","copyAsset":false,"role":"acdc-reference","size":92101,"visible":true,"origin":"","legend":"","description":"","filename":"earlyproof.html","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/f7c964a6abbb6c6075518a18.html"},{"id":95503195,"identity":"bd3e9251-1199-437d-a1a3-666b9d21af2d","added_by":"auto","created_at":"2025-11-10 05:38:41","extension":"png","order_by":1,"title":"Figure 1","display":"","copyAsset":false,"role":"figure","size":57967,"visible":true,"origin":"","legend":"\u003cp\u003eWorldwide Governance Indicators (WGI) 2020-2023: Malaysia, Indonesia, Turkey\u003c/p\u003e\n\u003cp\u003eSource: Worldwide Governance Indicators\u003c/p\u003e","description":"","filename":"1.png","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/e38d124f4bd01375b0a701cb.png"},{"id":108005913,"identity":"e53df9e9-4395-4399-99b8-804b270518e6","added_by":"auto","created_at":"2026-04-28 12:50:46","extension":"pdf","order_by":0,"title":"","display":"","copyAsset":false,"role":"manuscript-pdf","size":419222,"visible":true,"origin":"","legend":"","description":"","filename":"manuscript.pdf","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/5a914c09-3fc4-4e31-a9ac-11dd11644098.pdf"},{"id":95503202,"identity":"5b06f113-5b2f-4725-977b-932af9cf7c10","added_by":"auto","created_at":"2025-11-10 05:38:42","extension":"docx","order_by":0,"title":"","display":"","copyAsset":false,"role":"supplement","size":18775,"visible":true,"origin":"","legend":"","description":"","filename":"TableGoodIslamicGovernance.docx","url":"https://assets-eu.researchsquare.com/files/rs-7555946/v1/b48a206ecac6594857d97c45.docx"}],"financialInterests":"No competing interests reported.","formattedTitle":"Examining A Reintegration of Islamic Values toward Good Islamic Governance","fulltext":[{"header":"A. BACKGROUND","content":"\u003cp\u003e\u003c/p\u003e\u003cdiv class=\"BlockQuote\"\u003e\u003cp\u003eIn recent years, governance has become a critical global issue, particularly in combating corruption and rebuilding public trust in government institutions (Khan, \u003cspan citationid=\"CR20\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). Although many modern governance systems emphasize principles such as accountability, transparency, and efficiency, the main challenge lies in creating governance that functions not only administratively but also morally. In this context, the application of deeper ethical values, particularly those rooted in Islamic teachings, becomes highly relevant. In many Muslim-majority countries, although Islamic values such as justice (al-‘adālah), trustworthiness (al-amānah), and societal welfare (maslahah) have long been part of religious teachings, their application in modern governance practices remains very limited and is often neglected (Rusyidi, 2023).\u003c/p\u003e\u003cp\u003eOne of the main problems often faced by Muslim-majority countries is the high level of corruption, weak institutions, and a lack of public participation in governance processes. This creates distrust among the public toward the government and hinders the achievement of sustainable development. In this context, the application of Islamic principles in governance offers an opportunity to address these issues (Wiryanto, \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2018\u003c/span\u003e). However, despite numerous studies highlighting the importance of Islamic principles in governance, there remains a lack of deep understanding of how these values can be implemented within a modern governance framework that aligns with contemporary demands.\u003c/p\u003e\u003cp\u003eThis study aims to answer the question: how can Islamic ethical values be integrated into governance systems to create a coherent model of \"Good Islamic Governance\"? This leads to the hypothesis that integrating Islamic ethical values into governance structures can be an effective solution to addressing the shortcomings of contemporary governance systems. Two main arguments underline the importance of this topic: first, the transformation of Islamic ethical values has the potential to improve transparency, accountability, and public participation; second, the need to adapt Islamic values to modern governance systems that face complex political, legal, and economic challenges (Ihsan \u0026amp; Ayedh, \u003cspan citationid=\"CR16\" class=\"CitationRef\"\u003e2015\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eIslamic ethical principles such as justice (\u003cem\u003eal-‘adālah\u003c/em\u003e), accountability (\u003cem\u003emas’uliyyah\u003c/em\u003e), and participatory decision-making (\u003cem\u003eshura\u003c/em\u003e) can provide a solid foundation to promote transparency and inclusiveness in governance. For example, Rusydi (\u003cspan citationid=\"CR24\" class=\"CitationRef\"\u003e2023\u003c/span\u003e) explains that governance in Islam fundamentally aims to serve public interests and ensure the integrity and responsibility of leaders. However, although these values are part of Islamic teachings, their application in governance practices is often still limited. The \"Good Governance\" framework developed by the United Nations, which emphasizes principles such as accountability, transparency, and participation, inherently shares profound similarities with these Islamic values (Wiryanto, \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2018\u003c/span\u003e). Therefore, integrating Islamic ethical principles into governance systems can be an effort to address corruption, inefficiency, and the lack of participation occurring in many Muslim-majority countries.\u003c/p\u003e\u003cp\u003eMuslim-majority countries like Malaysia, Indonesia, and Turkey offer valuable case studies for examining the integration of Islamic governance principles. Malaysia, with its dual legal system and globally recognized Islamic finance sector, exemplifies how Islamic values like \u003cem\u003eamanah\u003c/em\u003e (trustworthiness) can complement secular frameworks; though corruption at the highest levels—as seen in the 1MDB scandal—highlights challenges in consistent implementation. Indonesia’s decentralized governance system reflects \u003cem\u003eshura\u003c/em\u003e (consultation) through participatory decision-making, yet struggles with systemic corruption and bureaucratic inefficiencies hinder the realization of \u003cem\u003emas’uliyyah\u003c/em\u003e (accountability). Turkey demonstrates how political centralization and erosion of democratic norms can weaken principles like \u003cem\u003eal-'adālah\u003c/em\u003e (justice) and \u003cem\u003eshura\u003c/em\u003e. These examples illustrate both opportunities and challenges in integrating Islamic values into modern frameworks (Khan, \u003cspan citationid=\"CR20\" class=\"CitationRef\"\u003e2020\u003c/span\u003e; Wiryanto, \u003cspan citationid=\"CR33\" class=\"CitationRef\"\u003e2018\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eNonetheless, despite the significant potential for integrating Islamic values into governance systems, implementation requires special attention to socio-political contexts. Khan (\u003cspan citationid=\"CR20\" class=\"CitationRef\"\u003e2020\u003c/span\u003e) argues that applying Islamic values necessitates an inclusive approach that considers diverse societal needs while adhering to moral principles. For instance, countries analyzed by Wibowo (\u003cspan citationid=\"CR32\" class=\"CitationRef\"\u003e2020\u003c/span\u003e) show a positive correlation between applying Islamic principles and improved public welfare. This demonstrates that well-implemented Islamic values contribute to effective governance and socio-economic development.\u003c/p\u003e\u003cp\u003eHowever, translating abstract ethical values into tangible practices remains challenging. For example, values such as \u003cem\u003eshura\u003c/em\u003e (consultation) and \u003cem\u003eihsan\u003c/em\u003e (excellence) are not fully applied in modern systems despite their potential to enhance leadership integrity and administrative effectiveness (Ihsan \u0026amp; Ayedh, \u003cspan citationid=\"CR16\" class=\"CitationRef\"\u003e2015\u003c/span\u003e). Therefore, this study aims to develop a \"Good Islamic Governance\" framework harmonizing traditional values with modern demands while enhancing transparency, accountability, and public participation.\u003c/p\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003c/p\u003e"},{"header":"B. RESEARCH METHOD","content":"\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003col\u003e\u003cspan\u003e\u003cli\u003e\u003cp\u003eType of Research\u003c/p\u003e\u003c/li\u003e\u003c/span\u003e\u003c/ol\u003e\u003cp\u003eThis study employs a qualitative approach with a descriptive-exploratory design. Descriptive research aims to provide a detailed depiction of Islamic ethical principles such as justice (\u003cem\u003eal-‘adālah\u003c/em\u003e), trustworthiness (\u003cem\u003eal-amānah\u003c/em\u003e), and consultation (\u003cem\u003eshura\u003c/em\u003e) in the context of modern governance (Hennink, Hutter, \u0026amp; Bailey, \u003cspan citationid=\"CR15\" class=\"CitationRef\"\u003e2020\u003c/span\u003e; Creswell \u0026amp; Poth, \u003cspan citationid=\"CR10\" class=\"CitationRef\"\u003e2018\u003c/span\u003e). Meanwhile, the exploratory nature of the study allows the researcher to explore the potential integration of Islamic values into the framework of \"Good Governance,\" which has become the global standard for governance (Adams \u0026amp; Schvaneveldt, 1991 as cited in Saunders, Lewis, \u0026amp; Thornhill, \u003cspan citationid=\"CR25\" class=\"CitationRef\"\u003e2016\u003c/span\u003e). Through this approach, the research seeks to deeply understand the phenomena occurring, the challenges faced, and the opportunities available to build governance based on Islamic values.\u003c/p\u003e\n\u003ch3\u003e2. Type of Data\u003c/h3\u003e\n\u003cp\u003e\u003c/p\u003e\u003cdiv class=\"BlockQuote\"\u003e\u003cp\u003eThis research utilizes secondary data, including scholarly journal articles, academic reference books, research reports, official documents, and relevant statistical data. The literature reviewed encompasses the concepts of \"Good Governance,\" Islamic ethical principles, and case studies of governance in Muslim-majority countries (Hennink et al., \u003cspan citationid=\"CR15\" class=\"CitationRef\"\u003e2020\u003c/span\u003e; Gerring \u0026amp; Mahoney, \u003cspan citationid=\"CR13\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). Additionally, supplementary data, such as official reports on corruption levels, transparency, and accountability across various countries, is used to provide empirical context to the analysis. By focusing on secondary data, the study aims to construct a conceptual framework based on valid and evidence-based findings.\u003c/p\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\n\u003ch3\u003e3. Data Collection Technique\u003c/h3\u003e\n\u003cp\u003e\u003c/p\u003e\u003cdiv class=\"BlockQuote\"\u003e\u003cp\u003eData is collected through literature review or library research. This technique involves identifying, gathering, and selecting literature relevant to the research topic. Primary sources include scientific journals, books, reports from official institutions, and publicly available government documents (Hennink et al., \u003cspan citationid=\"CR15\" class=\"CitationRef\"\u003e2020\u003c/span\u003e; Yin, \u003cspan citationid=\"CR35\" class=\"CitationRef\"\u003e2018\u003c/span\u003e). The data collection process involves searching academic platforms such as Google Scholar and ResearchGate to locate the latest relevant literature. Additionally, government documents and reports from Muslim-majority countries are reviewed to identify the implementation of Islamic values in governance (Creswell \u0026amp; Poth, \u003cspan citationid=\"CR10\" class=\"CitationRef\"\u003e2018\u003c/span\u003e). The collected literature is then categorized based on key themes such as the principles of \"Good Governance,\" Islamic values, and implementation challenges.\u003c/p\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\n\u003ch3\u003e4. Data Analysis Technique\u003c/h3\u003e\n\u003cp\u003e\u003c/p\u003e\u003cdiv class=\"BlockQuote\"\u003e\u003cp\u003eData is analyzed qualitatively through several stages. First, the collected data is reduced to retain only information relevant to the research objectives. This data reduction includes selecting literature and reports aligned with the research focus (Braun \u0026amp; Clarke, \u003cspan citationid=\"CR7\" class=\"CitationRef\"\u003e2006\u003c/span\u003e). The next stage involves thematic analysis, where data is categorized based on key themes such as transparency, accountability, and public participation in governance based on Islamic values (Hennink et al., \u003cspan citationid=\"CR15\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). This process enables the researcher to identify patterns and relationships between themes. Subsequently, the data is analyzed through a comparative process between globally recognized \"Good Governance\" principles and Islamic ethical values. The purpose of this comparison is to identify similarities, differences, and potential integrations between the two frameworks (Creswell \u0026amp; Poth, \u003cspan citationid=\"CR10\" class=\"CitationRef\"\u003e2018\u003c/span\u003e; Gerring \u0026amp; Mahoney, \u003cspan citationid=\"CR13\" class=\"CitationRef\"\u003e2020\u003c/span\u003e). The results of this analysis are then synthesized to develop a coherent and applicable conceptual framework of \"Good Islamic Governance\" in the context of modern governance.\u003c/p\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\n\n\n\n\n\n"},{"header":"C. RESULT AND DISCUSSION","content":"\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003col\u003e\u003cspan\u003e\u003cli\u003e\u003cp\u003e\u003cb\u003eEvaluate governance practices in selected Muslim-majority countries\u003c/b\u003e\u003c/p\u003e\u003c/li\u003e\u003c/span\u003e\u003c/ol\u003e\u003cp\u003eThe governance performance of Muslim-majority countries can be assessed through a combination of international governance indices and contextual analysis. Key indicators, such as the Corruption Perceptions Index (CPI) 2023 (see Table\u0026nbsp;\u003cspan refid=\"Tab1\" class=\"InternalRef\"\u003e1\u003c/span\u003e) and the Worldwide Governance Indicators (WGI) 2020–2023 (See Fig.\u0026nbsp;\u003cspan refid=\"Fig1\" class=\"InternalRef\"\u003e1\u003c/span\u003e) provide valuable insights into the effectiveness, accountability, and transparency of governance systems in countries like Malaysia, Indonesia, and Turkey.\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cdiv class=\"gridtable\"\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e\u003cdiv align=\"char\" char=\".\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e\u003ctable float=\"Yes\" id=\"Tab1\" border=\"1\"\u003e\u003ccaption language=\"En\"\u003e\u003cdiv class=\"CaptionNumber\"\u003eTable 1\u003c/div\u003e\u003cdiv class=\"CaptionContent\"\u003e\u003cp\u003eCorruption Perceptions Index (CPI) 2023: Malaysia, Indonesia, Turkey\u003c/p\u003e\u003c/div\u003e\u003c/caption\u003e\u003ccolgroup cols=\"2\"\u003e\u003c/colgroup\u003e\u003cthead\u003e\u003ctr\u003e\u003cth align=\"left\" colname=\"c1\"\u003e\u003cp\u003eCountries\u003c/p\u003e\u003c/th\u003e\u003cth align=\"left\" colname=\"c2\"\u003e\u003cp\u003eCPI rank\u003c/p\u003e\u003c/th\u003e\u003c/tr\u003e\u003c/thead\u003e\u003ctbody\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eMalaysia\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"char\" char=\".\" colname=\"c2\"\u003e\u003cp\u003e47\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eIndonesia\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"char\" char=\".\" colname=\"c2\"\u003e\u003cp\u003e115\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eTurkey\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"char\" char=\".\" colname=\"c2\"\u003e\u003cp\u003e115\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003c/tbody\u003e\u003ctfoot\u003e\u003ctr\u003e\u003ctd colspan=\"2\"\u003eSource: Corruption Perceptions Index (CPI) 2023\u003c/td\u003e\u003c/tr\u003e\u003c/tfoot\u003e\u003c/table\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003cb\u003eMalaysia\u003c/b\u003e\u003c/p\u003e\u003cp\u003eMalaysia ranked 57th in the 2023 Corruption Perceptions Index (CPI) with a score of 47, making it the best-governed country among the three countries considered in the analysis (Transparency International, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). On the Voice and Accountability indicator from the Worldwide Governance Indicators (WGI), Malaysia scored approximately 65 percent, indicating that the public enjoys relatively significant space to express opinions, participate in political processes, and benefit from media freedom (World Bank, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). The implementation of the \u003cem\u003eshura\u003c/em\u003e principle is evident in various public consultation initiatives, although public engagement is often limited to certain issues deemed non-strategic by the government (Rifqi Muhammad, 2018).\u003c/p\u003e\u003cp\u003eIn terms of Government Effectiveness, Malaysia achieved a score of 70 percent, reflecting the government's capacity to provide efficient public services and implement well-designed policies (World Bank, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). The Islamic finance sector stands out as an example of the successful application of the values of al-'adālah (justice) and amanah (trust). For instance, Malaysia's Islamic banking system demonstrates principles of transparency and justice in financial management (Rifqi Muhammad, 2018). However, on the Control of Corruption indicator, Malaysia scored 50 percent, highlighting persistent significant challenges in combating corruption, especially at the elite level. Scandals like 1MDB exposed weaknesses in oversight and accountability (\u003cem\u003emas'uliyyah\u003c/em\u003e) in high-level governance. Although institutions like the Malaysian Anti-Corruption Commission (MACC) have shown a strong commitment to eradicating corruption, political interference often hampers their effectiveness (Transparency International, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2024\u003c/span\u003e).\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003cb\u003eIndonesia\u003c/b\u003e\u003c/p\u003e\u003cp\u003eIndonesia ranked 115th in the 2023 Corruption Perceptions Index (CPI) with a score of 34, reflecting significant challenges in governance (Transparency International, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). On the Voice and Accountability indicator from the Worldwide Governance Indicators (WGI), Indonesia scored 55 percent, suggesting greater space for political participation compared to Turkey, although it remains suboptimal (World Bank, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). The \u003cem\u003eshura\u003c/em\u003e principle has begun to be applied through decentralization, allowing decision-making at the local level with community involvement. However, this process is often not accompanied by robust oversight, and as a result, policies do not always align with the needs of the people (Sirojuddin Ali \u0026amp; Abbas, 2018).\u003c/p\u003e\u003cp\u003eIn terms of Government Effectiveness, Indonesia scored 45 percent, highlighting ongoing challenges in delivering efficient public services. A slow and uncoordinated bureaucracy hampers the implementation of policies that reflect the value of al-'adālah (justice) (World Bank, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). The Control of Corruption score, at just 38 percent, underscores systemic corruption as a significant barrier. Although the Corruption Eradication Commission (KPK) has become a symbol of anti-corruption efforts in Indonesia, political pressure and weaknesses in the legal system often undermine its effectiveness. This situation reflects the insufficient application of the values of amanah (trust) and mas'uliyyah (accountability) (Transparency International, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2024\u003c/span\u003e).\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003cb\u003eTurkey\u003c/b\u003e\u003c/p\u003e\u003cp\u003eTurkey also ranked 115th in the 2023 Corruption Perceptions Index (CPI) with a score of 34, identical to Indonesia (Transparency International, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). However, Turkey’s performance on the Worldwide Governance Indicators (WGI) shows the weakest outcomes among the three countries analyzed. On the Voice and Accountability dimension, Turkey scored approximately 40 percent, reflecting highly limited political and media freedoms. The centralization of power under the current administration has restricted public involvement in decision-making processes, resulting in minimal implementation of the \u003cem\u003eshura\u003c/em\u003e principle. This decline reflects a crisis of public trust in government institutions (World Bank, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e2024\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eIn the Government Effectiveness dimension, Turkey scored 30 percent, highlighting the government’s weaknesses in providing adequate public services and implementing policies that embody the principle of \u003cem\u003eal-'adālah\u003c/em\u003e (justice) (World Bank, \u003cspan citationid=\"CR34\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). Poor bureaucratic efficiency and centralized power often obstruct the success of social policies. Furthermore, on the Control of Corruption indicator, Turkey scored very low at approximately 28 percent, indicating issues of institutional corruption and politicization of Islamic values for political gain. This undermines the application of amanah (trust) and mas'uliyyah (accountability), ultimately eroding public trust in government institutions (Transparency International, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2024\u003c/span\u003e).\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003ch3\u003e2. Examine historical models of Islamic governance\u003c/h3\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003eTable\u0026nbsp;\u003cspan refid=\"Tab2\" class=\"InternalRef\"\u003e2\u003c/span\u003e demonstrates how Islamic values such as \u003cem\u003eal-'adālah\u003c/em\u003e (justice), \u003cem\u003eshura\u003c/em\u003e (consultation), mas'uliyyah (accountability), and \u003cem\u003eamanah\u003c/em\u003e (trustworthiness) were central to the governance implemented by Prophet Muhammad in Madinah and the Khulafa al-Rashidin. During the era of Prophet Muhammad, governance emphasized inclusivity through the Madinah Charter, which established law as an instrument of justice for all communities, including non-Muslims (Ansari, \u003cspan citationid=\"CR4\" class=\"CitationRef\"\u003e1999\u003c/span\u003e; Kamali, \u003cspan citationid=\"CR17\" class=\"CitationRef\"\u003e2008\u003c/span\u003e). Consultation through \u003cem\u003eshura\u003c/em\u003e ensured that decisions reflected collective needs, offering important lessons for modern multicultural governance that requires inclusive public participation (Sucilawati, \u003cspan citationid=\"CR26\" class=\"CitationRef\"\u003e2020\u003c/span\u003e).\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cdiv class=\"gridtable\"\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c4\" colnum=\"4\"\u003e\u003c/div\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c5\" colnum=\"5\"\u003e\u003c/div\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c6\" colnum=\"6\"\u003e\u003c/div\u003e\u003ctable float=\"Yes\" id=\"Tab2\" border=\"1\"\u003e\u003ccaption language=\"En\"\u003e\u003cdiv class=\"CaptionNumber\"\u003eTable 2\u003c/div\u003e\u003cdiv class=\"CaptionContent\"\u003e\u003cp\u003eComparison of Islamic Governance Models\u003c/p\u003e\u003c/div\u003e\u003c/caption\u003e\u003ccolgroup cols=\"6\"\u003e\u003c/colgroup\u003e\u003cthead\u003e\u003ctr\u003e\u003cth align=\"left\" colname=\"c1\" morerows=\"1\" rowspan=\"2\"\u003e\u003cp\u003eAspects\u003c/p\u003e\u003c/th\u003e\u003cth align=\"left\" colspan=\"5\" nameend=\"c6\" namest=\"c2\"\u003e\u003cp\u003eLeadership era\u003c/p\u003e\u003c/th\u003e\u003c/tr\u003e\u003ctr\u003e\u003cth align=\"left\" colname=\"c2\"\u003e\u003cp\u003ePropeth Muhammad\u003c/p\u003e\u003c/th\u003e\u003cth align=\"left\" colname=\"c3\"\u003e\u003cp\u003eAbu Bakr as Siddiq\u003c/p\u003e\u003c/th\u003e\u003cth align=\"left\" colname=\"c4\"\u003e\u003cp\u003eUmar ibn Al-Khattab\u003c/p\u003e\u003c/th\u003e\u003cth align=\"left\" colname=\"c5\"\u003e\u003cp\u003eUthman ibn Affan\u003c/p\u003e\u003c/th\u003e\u003cth align=\"left\" colname=\"c6\"\u003e\u003cp\u003eAli ibn Abi Talib\u003c/p\u003e\u003c/th\u003e\u003c/tr\u003e\u003c/thead\u003e\u003ctbody\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eCore Principles\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003e\u003cem\u003eAl-'Adālah\u003c/em\u003e (justice), \u003cem\u003eShura\u003c/em\u003e (consultation), \u003cem\u003eMas'uliyyah\u003c/em\u003e (accountability), and inclusivity through the Madinah Charter.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003e\u003cem\u003eShura\u003c/em\u003e (consensus), \u003cem\u003eAmanah\u003c/em\u003e (trust), and \u003cem\u003eMas'uliyyah\u003c/em\u003e (accountability).\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c4\"\u003e\u003cp\u003e\u003cem\u003eAl-'Adālah\u003c/em\u003e (justice), \u003cem\u003eMas'uliyyah\u003c/em\u003e (accountability), and administrative reforms.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c5\"\u003e\u003cp\u003e\u003cem\u003eAmanah\u003c/em\u003e (trust) in economic governance and infrastructure development.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c6\"\u003e\u003cp\u003e\u003cem\u003eAl-'Adālah\u003c/em\u003e (justice) and ethical leadership amidst political conflicts.\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eSocial Context\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eA multicultural society in Madinah consisting of Muslims, Jews, and other communities requiring high inclusivity.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eReuniting Arab tribes after the death of Prophet Muhammad to ensure political stability.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c4\"\u003e\u003cp\u003eExpansion of the Islamic state requiring more complex administrative systems.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c5\"\u003e\u003cp\u003eEconomic growth accompanied by rising nepotism.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c6\"\u003e\u003cp\u003eSectarian conflicts and political fragmentation leading to instability.\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eLegal Structure\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eThe Madinah Charter as the first constitution regulating the rights and responsibilities of all citizens fairly.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eUpholding Islamic values through consensus-based legal enforcement.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c4\"\u003e\u003cp\u003eEstablishment of the \u003cem\u003eDiwan\u003c/em\u003e system for financial and legal administration.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c5\"\u003e\u003cp\u003eFocus on economic policies, yet criticized for nepotism in appointments.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c6\"\u003e\u003cp\u003eEmphasis on legal integrity and social justice amidst political chaos.\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003ePublic Consultation (\u003cem\u003eShura\u003c/em\u003e)\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eInvolvement of communities and tribal leaders in decision-making through consultation.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eConsultation with senior figures and the public before making significant decisions.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c4\"\u003e\u003cp\u003e\u003cem\u003eShura\u003c/em\u003e was expanded to involve representatives from various regions in governance.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c5\"\u003e\u003cp\u003eLimited consultation amidst criticisms of reduced public involvement.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c6\"\u003e\u003cp\u003eContinued \u003cem\u003eShura\u003c/em\u003e despite operating in a politically divided environment.\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eEconomic Management\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eFair distribution of wealth through zakat and prohibition of exploitative practices like usury.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eEconomic stability by enforcing zakat obligations and addressing early financial challenges.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c4\"\u003e\u003cp\u003eEconomic reforms through the Diwan system to distribute state revenues fairly.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c5\"\u003e\u003cp\u003eLarge-scale infrastructure development, yet facing criticism for nepotistic resource management.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c6\"\u003e\u003cp\u003eRedistribution of resources fairly amidst limited funds due to internal conflicts.\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eKey Achievements\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eBuilding an inclusive, peaceful, and just society based on Islamic laws.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eUniting Arab tribes, upholding trust-based leadership, and ensuring early political stability.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c4\"\u003e\u003cp\u003eMajor reforms in administration, finance, and justice across the expanding Islamic territories.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c5\"\u003e\u003cp\u003eEconomic and infrastructure advancements, though criticized for nepotism.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c6\"\u003e\u003cp\u003eUpholding Islamic ethical values amidst sectarian and political conflicts.\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eChallenges\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eIntegrating a multicultural society without marginalizing non-Muslim communities.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eStabilizing the state amidst tribal rebellions refusing zakat obligations.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c4\"\u003e\u003cp\u003eManaging the expansion of Islamic territories while maintaining administrative efficiency and justice.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c5\"\u003e\u003cp\u003eAddressing nepotism and rising political tensions during his leadership.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c6\"\u003e\u003cp\u003eHandling internal and sectarian conflicts leading to political fragmentation.\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eModern Relevance\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eInclusivity, legal justice, and public participation as a foundation for ethical governance.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eThe importance of trust-based leadership and consensus for political stability.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c4\"\u003e\u003cp\u003eAdministrative efficiency and economic justice as a model for modern bureaucracies.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c5\"\u003e\u003cp\u003eBalancing economic development with the need for transparency and accountability.\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c6\"\u003e\u003cp\u003eIntegrity in law enforcement and justice amidst political challenges\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003c/tbody\u003e\u003ctfoot\u003e\u003ctr\u003e\u003ctd colspan=\"6\"\u003eSource: Generate by author\u003c/td\u003e\u003c/tr\u003e\u003c/tfoot\u003e\u003c/table\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003eThe governance of the Khulafa al-Rashidin illustrates how core Islamic values were adapted to address increasingly complex administrative and political challenges. Abu Bakr prioritized political stability through consensus, while Umar ibn al-Khattab carried out significant reforms in administration and economics, creating the diwan system that reflected the principles of efficiency and justice (Zainudin, \u003cspan citationid=\"CR37\" class=\"CitationRef\"\u003e2015\u003c/span\u003e; Ahmad Jamil, 2011). However, during the era of Uthman ibn Affan, governance faced challenges in maintaining accountability, particularly amid criticisms of nepotism. On the other hand, Ali ibn Abi Talib demonstrated moral integrity and commitment to justice, even while navigating profound political and sectarian conflicts (Teguh et al., \u003cspan citationid=\"CR30\" class=\"CitationRef\"\u003e2023\u003c/span\u003e; Suryanegara, \u003cspan citationid=\"CR28\" class=\"CitationRef\"\u003e2012\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eThe key takeaway from this analysis is that Islamic values are flexible and can be applied in various contexts, as long as core principles such as justice, accountability, and consultation remain central. These governance models are highly relevant to modern administrations, which often face similar challenges in balancing administrative efficiency, social justice, and political stability. The successful implementation of Islamic values in the past can serve as an inspiration for building governance systems that are more ethical, inclusive, and responsible in the contemporary era (Karnaini, \u003cspan citationid=\"CR19\" class=\"CitationRef\"\u003e2022\u003c/span\u003e; Syalabi, \u003cspan citationid=\"CR29\" class=\"CitationRef\"\u003e2003\u003c/span\u003e).\u003c/p\u003e\u003ch3\u003e3. Challenges in implementing Islamic principles\u003c/h3\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003eThe implementation of Islamic principles such as \u003cem\u003eal-'adālah\u003c/em\u003e (justice), \u003cem\u003eshura\u003c/em\u003e (consultation), mas'uliyyah (accountability), and \u003cem\u003eAmanah\u003c/em\u003e (trustworthiness) in modern governance systems faces numerous challenges. These issues are particularly evident in Muslim-majority countries like Malaysia, Indonesia, and Turkey, where socio-political dynamics, institutional weaknesses, and global pressures complicate the practical application of these values. Analyzing these challenges in the context of these countries provides insights into the barriers that hinder the realization of Islamic governance ideals (Kamali, \u003cspan citationid=\"CR17\" class=\"CitationRef\"\u003e2008\u003c/span\u003e; Abdillah, \u003cspan citationid=\"CR1\" class=\"CitationRef\"\u003e2022\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eOne of the primary challenges is the lack of political will and integrity among leadership. While Islamic principles emphasize amanah and mas'uliyyah in leadership, political elites in many Muslim-majority countries often prioritize personal or partisan interests. In Malaysia, for instance, cases like the 1MDB scandal reflect how corruption at the highest levels undermines public trust and accountability (Transparency International, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). This challenge is not unique to Malaysia; Indonesia also grapples with corruption at various levels of government, despite the presence of institutions like the Komisi Pemberantasan Korupsi (KPK) (Yusoff et al., \u003cspan citationid=\"CR36\" class=\"CitationRef\"\u003e2021\u003c/span\u003e). Similarly, in Turkey, political centralization and the erosion of democratic institutions have limited the transparency and inclusiveness required for \u003cem\u003eshura\u003c/em\u003e to function effectively. These examples highlight how the misalignment between political behavior and Islamic principles continues to obstruct their implementation (Munaddhomah Journal, \u003cspan citationid=\"CR23\" class=\"CitationRef\"\u003e2023\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eInstitutional weaknesses further exacerbate these issues. Islamic governance requires robust systems to enforce \u003cem\u003eal-'adālah\u003c/em\u003e (justice) and uphold \u003cem\u003emas'uliyyah\u003c/em\u003e (accountability), but many Muslim-majority countries struggle with weak bureaucracies and judicial systems. In Indonesia, the bureaucracy’s inefficiency often leads to delays in policy implementation and compromises on fairness (Abdillah, \u003cspan citationid=\"CR1\" class=\"CitationRef\"\u003e2022\u003c/span\u003e). Malaysia’s anti-corruption framework, though relatively stronger, often struggles with political interference, as seen in high-profile corruption cases. In Turkey, institutional reforms aimed at consolidating power have weakened judicial independence and other oversight mechanisms, further distancing governance practices from Islamic ideals (Kamali, \u003cspan citationid=\"CR17\" class=\"CitationRef\"\u003e2008\u003c/span\u003e; Transparency International, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2024\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eSocio-cultural fragmentation also poses significant challenges. The diversity of interpretations of Islamic teachings across regions and sects can create disagreements over governance priorities. For example, in Indonesia, a pluralistic society with varying religious and cultural identities, implementing Islamic governance principles like \u003cem\u003eshura\u003c/em\u003e often clashes with the need to maintain inclusivity for non-Muslim citizens (Muchtar et al., \u003cspan citationid=\"CR22\" class=\"CitationRef\"\u003e2019\u003c/span\u003e). Malaysia faces similar challenges in balancing the rights of its multiethnic and multireligious population with its status as an Islamic country. In Turkey, the polarization between secular and religious segments of society creates further divisions, complicating efforts to achieve consensus on governance rooted in Islamic values (Yusoff et al., \u003cspan citationid=\"CR36\" class=\"CitationRef\"\u003e2021\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eGlobalization and the dominance of secular governance models add another layer of complexity. Modern administrative systems, heavily influenced by Western frameworks, often prioritize technical efficiency over ethical considerations. This creates a tension between aligning with global governance standards and integrating Islamic principles. For instance, Malaysia’s Islamic finance system, while globally recognized, operates within a broader secular economic framework that sometimes limits its scope. Indonesia and Turkey face similar challenges in reconciling international norms with domestic aspirations for governance rooted in Islamic ethics (Kamali, \u003cspan citationid=\"CR17\" class=\"CitationRef\"\u003e2008\u003c/span\u003e; Abdillah, \u003cspan citationid=\"CR1\" class=\"CitationRef\"\u003e2022\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eThe misuse of Islamic values for political agendas represents an additional barrier. In some cases, leaders invoke Islamic principles to justify authoritarian practices or consolidate power, distorting their original purpose. In Turkey, for example, political rhetoric often references Islamic values while governance practices diverge from the ethical tenets of \u003cem\u003eshura\u003c/em\u003e and \u003cem\u003emas'uliyyah\u003c/em\u003e. Similarly, in Indonesia and Malaysia, Islamic rhetoric is sometimes used to gain political leverage, undermining the sincerity of its implementation and eroding public trust (Munaddhomah Journal, \u003cspan citationid=\"CR23\" class=\"CitationRef\"\u003e2023\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eFinally, resistance to change remains a pervasive challenge. Implementing Islamic principles requires structural and cultural reforms that often threaten entrenched interests. In Malaysia, calls for greater transparency and accountability frequently face pushback from political elites. In Indonesia, bureaucratic inertia slows reforms, while in Turkey, resistance to democratic processes weakens the realization of Islamic values in governance. These dynamics illustrate how deeply rooted power structures hinder efforts to institutionalize Islamic principles (Transparency International, \u003cspan citationid=\"CR31\" class=\"CitationRef\"\u003e2024\u003c/span\u003e; Abdillah, \u003cspan citationid=\"CR1\" class=\"CitationRef\"\u003e2022\u003c/span\u003e).\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003ch3\u003e4. Proposed Conceptual Framework for Good Islamic Governance\u003c/h3\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003eThe Good Islamic Governance framework enhances the existing concept of Good Governance by addressing its limitations and embedding a moral dimension rooted in Islamic ethical principles. While Good Governance, as defined by global frameworks like the United Nations’ Good Governance model, focuses on administrative efficiency and procedural accountability, Good Islamic Governance enriches these principles with an ethical foundation emphasizing justice (\u003cem\u003eal-'adālah\u003c/em\u003e), accountability (\u003cem\u003emas'uliyyah\u003c/em\u003e), consultation (\u003cem\u003eshura\u003c/em\u003e), and trustworthiness (\u003cem\u003eamanah\u003c/em\u003e) (Karnaini, \u003cspan citationid=\"CR19\" class=\"CitationRef\"\u003e2022\u003c/span\u003e; Yunus, 2017).\u003c/p\u003e\u003cp\u003eThe theoretical gap that Good Islamic Governance seeks to fill lies in the absence of a moral and spiritual dimension in conventional Good Governance models. These models prioritize institutional mechanisms but often neglect the ethical responsibilities of leaders and institutions to their communities and higher ethical standards. Good Islamic Governance integrates these dimensions, making it both a practical and morally grounded approach to governance. For instance, while Good Governance emphasizes accountability to legal frameworks, Good Islamic Governance extends this accountability to a spiritual and moral responsibility before God, which encourages leaders to act ethically even in the absence of oversight (Chapra, \u003cspan citationid=\"CR9\" class=\"CitationRef\"\u003e2008\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eSimilarly, the principle of justice (\u003cem\u003eal-'adālah\u003c/em\u003e) in Islamic governance goes beyond procedural fairness. It incorporates substantive justice that ensures equitable outcomes for all societal groups, particularly the marginalized. The framework also emphasizes shura, which enriches the concept of participation by fostering ethical and inclusive decision-making processes (Rusydi, \u003cspan citationid=\"CR24\" class=\"CitationRef\"\u003e2023\u003c/span\u003e). Furthermore, the value of amanah introduces the idea of leadership as a trust, focusing on the moral integrity of public servants (Karnaini, \u003cspan citationid=\"CR19\" class=\"CitationRef\"\u003e2022\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eTable\u0026nbsp;\u003cspan refid=\"Tab3\" class=\"InternalRef\"\u003e3\u003c/span\u003e highlights the distinctions between Good Governance and Good Islamic Governance, illustrating the theoretical gaps addressed by the latter.\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u003c/p\u003e\u003cdiv class=\"gridtable\"\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c1\" colnum=\"1\"\u003e\u003c/div\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c2\" colnum=\"2\"\u003e\u003c/div\u003e\u003cdiv align=\"left\" class=\"colspec\" colname=\"c3\" colnum=\"3\"\u003e\u003c/div\u003e\u003ctable float=\"Yes\" id=\"Tab3\" border=\"1\"\u003e\u003ccaption language=\"En\"\u003e\u003cdiv class=\"CaptionNumber\"\u003eTable 3\u003c/div\u003e\u003cdiv class=\"CaptionContent\"\u003e\u003cp\u003eComparison of Good Governance and Good Islamic Governance\u003c/p\u003e\u003c/div\u003e\u003c/caption\u003e\u003ccolgroup cols=\"3\"\u003e\u003c/colgroup\u003e\u003cthead\u003e\u003ctr\u003e\u003cth align=\"left\" colname=\"c1\"\u003e\u003cp\u003eAspects\u003c/p\u003e\u003c/th\u003e\u003cth align=\"left\" colname=\"c2\"\u003e\u003cp\u003eGood Governance\u003c/p\u003e\u003c/th\u003e\u003cth align=\"left\" colname=\"c3\"\u003e\u003cp\u003eGood Islamic Governance\u003c/p\u003e\u003c/th\u003e\u003c/tr\u003e\u003c/thead\u003e\u003ctbody\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eFoundational Basis\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eSecular framework emphasizing administrative efficiency\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eEthical framework rooted in Islamic principles\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eCore Principles\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eRule of law, accountability, transparency, participation\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eJustice (\u003cem\u003eal-'adālah\u003c/em\u003e), consultation (\u003cem\u003eshura\u003c/em\u003e), accountability (mas'uliyyah), trustworthiness (\u003cem\u003eamanah\u003c/em\u003e)\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eAccountability\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eAccountability to institutions and legal frameworks\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eDual accountability to institutions and God (spiritual and moral responsibility)\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eParticipation\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eFocus on democratic participation\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eConsultative participation emphasizing ethical inclusivity\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eJustice\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eProcedural justice ensuring fairness under the law\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eSubstantive justice prioritizing fairness, equity, and societal welfare (\u003cem\u003emaslahah\u003c/em\u003e)\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eInclusivity\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003eEnsures diversity and equality in governance\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eGrounded in ethical inclusivity, aligning with diverse moral and cultural values\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003ctr\u003e\u003ctd align=\"left\" colname=\"c1\"\u003e\u003cp\u003eEthical Dimension\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c2\"\u003e\u003cp\u003ePrimarily procedural; limited to institutional practices\u003c/p\u003e\u003c/td\u003e\u003ctd align=\"left\" colname=\"c3\"\u003e\u003cp\u003eStrong moral foundation guiding institutional and leadership behavior\u003c/p\u003e\u003c/td\u003e\u003c/tr\u003e\u003c/tbody\u003e\u003ctfoot\u003e\u003ctr\u003e\u003ctd colspan=\"3\"\u003eSource: Generate by author\u003c/td\u003e\u003c/tr\u003e\u003c/tfoot\u003e\u003c/table\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003eThis comparison demonstrates that while Good Governance provides a strong foundation for administrative efficiency, Good Islamic Governance addresses the ethical and spiritual dimensions of leadership and decision-making. The integration of moral values into governance practices not only strengthens public trust but also ensures that governance systems prioritize the well-being of all societal groups, particularly the marginalized. By bridging this theoretical gap, Good Islamic Governance offers a comprehensive approach to governance that is both ethically grounded and administratively effective.\u003c/p\u003e\n\u003ch3\u003e5. Discussion\u003c/h3\u003e\n\u003cp\u003e\u003cdiv class=\"BlockQuote\"\u003e\u003cp\u003eThe integration of Islamic ethical governance principles with Western governance frameworks presents an opportunity to create holistic systems that balance ethical depth with administrative efficiency. Both paradigms share common goals of justice, accountability, and public welfare, yet their foundational philosophies differ significantly. Islamic governance is rooted in divine imperatives, emphasizing moral accountability before God (\u003cem\u003emas'uliyyah\u003c/em\u003e), while Western frameworks, such as the United Nations\u0026rsquo; Good Governance model, prioritize secular principles like transparency, participation, and rule of law (Kamali, \u003cspan citationid=\"CR18\" class=\"CitationRef\"\u003e2015\u003c/span\u003e; Estuningtyas, 2020; Muqtedar Khan, \u003cspan citationid=\"CR21\" class=\"CitationRef\"\u003e2017\u003c/span\u003e). The potential synergy between these systems is promising, yet their practical integration faces notable challenges, as evidenced by prior research and the experiences of countries like Malaysia, Indonesia, and Turkey.\u003c/p\u003e\u003cp\u003eStudies by Chapra (\u003cspan citationid=\"CR9\" class=\"CitationRef\"\u003e2008\u003c/span\u003e) and Kamali (\u003cspan citationid=\"CR18\" class=\"CitationRef\"\u003e2015\u003c/span\u003e) highlight how Islamic governance principles such as \u003cem\u003eshura\u003c/em\u003e (consultation) and \u003cem\u003eal-'adālah\u003c/em\u003e (justice) align with Western governance ideals like inclusivity and fairness. For instance, \u003cem\u003eshura\u003c/em\u003e mirrors the democratic value of participatory decision-making, and \u003cem\u003eal-'adālah\u003c/em\u003e resonates with the principle of the rule of law. Malaysia\u0026rsquo;s dual legal system, combining civil and Sharia law, demonstrates the potential for integrating these frameworks. Its globally recognized Islamic finance system reflects how \u003cem\u003eamanah\u003c/em\u003e (trustworthiness) and al\u003cem\u003e-'adālah\u003c/em\u003e can complement global economic models. However, as Bashir and Darrat (\u003cspan citationid=\"CR6\" class=\"CitationRef\"\u003e2018\u003c/span\u003e) note, the corruption challenges evident in Malaysia\u0026rsquo;s 1MDB scandal highlight the limitations of institutional frameworks in fully embedding these values across governance systems.\u003c/p\u003e\u003cp\u003eIndonesia\u0026rsquo;s decentralized governance structure provides another perspective on integrating Islamic principles. Research by Hefner (\u003cspan citationid=\"CR14\" class=\"CitationRef\"\u003e2019\u003c/span\u003e) underscores how Indonesia\u0026rsquo;s pluralistic model allows for the localized application of \u003cem\u003eshura\u003c/em\u003e through community-level decision-making. However, systemic corruption and inefficiencies, as identified by Budiman and Roza (\u003cspan citationid=\"CR8\" class=\"CitationRef\"\u003e2021\u003c/span\u003e), undermine the implementation of \u003cem\u003emas'uliyyah\u003c/em\u003e and \u003cem\u003eamanah\u003c/em\u003e. These findings align with the challenges faced in Turkey, where a centralized political structure and the erosion of democratic norms hinder the realization of \u003cem\u003eshura\u003c/em\u003e and \u003cem\u003eal-'adālah\u003c/em\u003e (Albayrak, \u003cspan citationid=\"CR3\" class=\"CitationRef\"\u003e2020\u003c/span\u003e; Naim \u0026amp; Huda, 2021). Such cross-national comparisons illustrate that while Islamic principles can enhance governance, their success depends on the strength of institutions and political commitment.\u003c/p\u003e\u003cp\u003eAdapting Islamic principles to contemporary governance structures involves significant challenges, as highlighted in prior research. Kamali (\u003cspan citationid=\"CR18\" class=\"CitationRef\"\u003e2015\u003c/span\u003e) identifies legal pluralism as both a strength and a barrier, particularly in countries with hybrid systems like Malaysia and Indonesia. The coexistence of secular and religious laws often leads to conflicts over jurisdiction and interpretation, complicating the operationalization of \u003cem\u003eal-'adālah\u003c/em\u003e and \u003cem\u003eshura\u003c/em\u003e. For example, while Malaysia\u0026rsquo;s Islamic financial institutions embody transparency and fairness, these principles are not consistently applied in its broader governance framework. Similarly, Hefner (\u003cspan citationid=\"CR14\" class=\"CitationRef\"\u003e2019\u003c/span\u003e) argues that Indonesia\u0026rsquo;s efforts to balance Islamic values with secular policies often face resistance from minority groups who perceive certain implementations as exclusionary.\u003c/p\u003e\u003cp\u003eCultural diversity further complicates the adaptation of Islamic principles. Research by Esposito and Voll (\u003cspan citationid=\"CR12\" class=\"CitationRef\"\u003e2001\u003c/span\u003e) highlights the varied interpretations of Islamic teachings across sects and regions, which can create tensions in applying universal values like \u003cem\u003eal-'adālah\u003c/em\u003e. In Indonesia, this diversity is evident in the contestation between conservative and progressive Islamic groups over governance priorities (Budiman \u0026amp; Roza, \u003cspan citationid=\"CR8\" class=\"CitationRef\"\u003e2021\u003c/span\u003e). Malaysia faces a similar dilemma in balancing its Islamic identity with the rights of its multiethnic population, as noted by Hashim and Zainal (2018). Meanwhile, in Turkey, the polarization between secularists and Islamists creates barriers to achieving consensus on governance reforms rooted in Islamic principles (Albayrak, \u003cspan citationid=\"CR3\" class=\"CitationRef\"\u003e2020\u003c/span\u003e).\u003c/p\u003e\u003cp\u003eA recurring theme in the literature is the lack of political will and the misuse of Islamic rhetoric for political gain. Chapra (\u003cspan citationid=\"CR9\" class=\"CitationRef\"\u003e2008\u003c/span\u003e) and Bashir (2019) argue that leaders in many Muslim-majority countries invoke Islamic values to consolidate power rather than to genuinely implement ethical governance. Turkey exemplifies this issue, where Islamic rhetoric is often used to justify authoritarian practices, undermining principles like \u003cem\u003eshura\u003c/em\u003e and \u003cem\u003emas'uliyyah\u003c/em\u003e. Similarly, in Indonesia, the politicization of Islamic values during election campaigns has diluted their ethical significance (Hefner, \u003cspan citationid=\"CR14\" class=\"CitationRef\"\u003e2019\u003c/span\u003e). This misuse erodes public trust and weakens the credibility of Islamic governance.\u003c/p\u003e\u003cp\u003eDespite these challenges, the potential for integrating Islamic and Western governance frameworks remains substantial. The UN\u0026rsquo;s Good Governance model emphasizes accountability and transparency but can benefit from the ethical depth of Islamic principles such as fostering moral responsibility (\u003cem\u003eamanah\u003c/em\u003e) (Kamali, \u003cspan citationid=\"CR18\" class=\"CitationRef\"\u003e2015\u003c/span\u003e; Azzahra et al., \u003cspan citationid=\"CR5\" class=\"CitationRef\"\u003e2024\u003c/span\u003e). Conversely, the procedural rigor of Western models can help operationalize Islamic values in practical ways. For instance, institutional mechanisms for enforcing transparency can enhance the implementation of mas'uliyyah in governance.\u003c/p\u003e\u003cp\u003eThe integration of Islamic principles into contemporary governance systems requires careful consideration of socio-political contexts and institutional capacities. Cross-national experiences underscore the importance of strong institutions, ethical leadership, and cultural inclusivity in overcoming challenges. While synergy between Islamic and Western frameworks offers immense potential, realizing this vision demands sustained efforts to address structural weaknesses, political resistance, and cultural diversity. By bridging these gaps, Islamic governance principles can significantly contribute to creating systems that are not only efficient but also ethically grounded.\u003c/p\u003e\u003c/div\u003e\u003c/p\u003e"},{"header":"D. CONCLUSION","content":"\u003cp\u003e\u003cdiv class=\"BlockQuote\"\u003e\u003cp\u003eThis study explores the integration of Islamic ethical values into modern governance systems, emphasizing their potential to address challenges such as corruption, weak institutions, and lack of public participation in Muslim-majority countries like Malaysia, Indonesia, and Turkey. Islamic principles such as \u003cem\u003eal-'adālah\u003c/em\u003e (justice), \u003cem\u003eshura\u003c/em\u003e (consultation), \u003cem\u003emas'uliyyah\u003c/em\u003e (accountability), and \u003cem\u003eamanah\u003c/em\u003e (trustworthiness) provide a strong ethical foundation that aligns closely with contemporary governance ideals like accountability, transparency, and inclusivity. However, their practical application faces significant challenges due to political, institutional, and socio-cultural barriers.\u003c/p\u003e\u003cp\u003eMalaysia demonstrates the feasibility of integrating Islamic principles, as seen in its globally recognized Islamic finance system, which reflects \u003cem\u003eamanah\u003c/em\u003e and \u003cem\u003eal-'adālah\u003c/em\u003e. However, corruption scandals like 1MDB reveal the limitations of institutional frameworks in sustaining these values. Similarly, Indonesia\u0026rsquo;s decentralized governance system reflects elements of \u003cem\u003eshura\u003c/em\u003e, but systemic corruption and bureaucratic inefficiencies hinder the implementation of \u003cem\u003emas'uliyyah\u003c/em\u003e. Turkey, on the other hand, exemplifies the erosion of \u003cem\u003eshura\u003c/em\u003e and \u003cem\u003eal-'adālah\u003c/em\u003e due to political centralization and the misuse of Islamic values for political gains.\u003c/p\u003e\u003cp\u003eCross-analysis with historical Islamic governance models, such as those from the era of Prophet Muhammad and the Khulafa al-Rashidin, highlights the adaptability of Islamic values in various socio-political contexts. These models demonstrate that principles like justice, accountability, and inclusivity are not only timeless but also highly relevant for addressing modern governance challenges. However, contemporary efforts must navigate legal pluralism, cultural diversity, and resistance from entrenched interests.\u003c/p\u003e\u003cp\u003eThis study concludes that while the integration of Islamic ethical values holds transformative potential, its success requires systemic reforms, ethical leadership, and strong institutions. Furthermore, the synergy between Islamic governance and Western frameworks offers a promising avenue for developing governance systems that are both morally grounded and administratively efficient. Future research should explore more empirical implementations of these principles to refine the framework for \"Good Islamic Governance.\u003c/p\u003e\u003c/div\u003e\u003c/p\u003e"},{"header":"Declarations","content":"\u003cp\u003e\u003cb\u003eFunding Declaration\u003c/b\u003e: This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.\u003c/p\u003e\u003ch2\u003eAuthor Contribution\u003c/h2\u003e\u003cp\u003eMI wrote the main manuscript text and RR helped with the analysis, especially in the results and discussion parts. All authors reviewed the manuscript.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\u003cli\u003e\u003cspan\u003eAbdillah, M. (2022). Sharia and Politics in the Context of Globalization and Society 5.0. Ahkam: Jurnal Ilmu Syariah, 22(2), 264\u0026ndash;280.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eAhmad, J. (2011). \u003cem\u003eThe Role of Khulafa al-Rashidin in Governance\u003c/em\u003e. Journal of Islamic Studies.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eAlbayrak, I. (2020). Challenges to Democratic Governance in Turkey: An Analysis from an Islamic Perspective. \u003cem\u003eJournal of Governance Studies\u003c/em\u003e, \u003cem\u003e15\u003c/em\u003e(3), 45\u0026ndash;60.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eAnsari, Z. I. (1999). \u003cem\u003eThe Principles of Governance in Islam\u003c/em\u003e. International Journal of Islamic Thought.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eAzzahra, N., et al. (2024). Ethical Foundations for Governance: Lessons from Shari\u0026rsquo;ah Principles. \u003cem\u003eIslamic Studies Quarterly\u003c/em\u003e, \u003cem\u003e12\u003c/em\u003e(2), 89\u0026ndash;102.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eBashir, M. K., \u0026amp; Darrat, A. F. (2018). Ethical Failures in Governance: Lessons from Malaysia\u0026rsquo;s 1MDB Scandal. \u003cem\u003eJournal of Business Ethics\u003c/em\u003e, \u003cem\u003e149\u003c/em\u003e(4), 789\u0026ndash;803.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eBraun, V., \u0026amp; Clarke, V. (2006). Using thematic analysis in psychology. \u003cem\u003eQualitative Research in Psychology\u003c/em\u003e, \u003cem\u003e3\u003c/em\u003e(2), 77\u0026ndash;101.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eBudiman, A., \u0026amp; Roza, S. L. (2021). Governance Challenges in Pluralistic Societies: Case Studies from Indonesia. \u003cem\u003eJournal of Southeast Asian Studies\u003c/em\u003e, \u003cem\u003e52\u003c/em\u003e(2), 123\u0026ndash;140.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eChapra, M. U. (2008). \u003cem\u003eIslamic Vision of Development in Light of Maqasid al-Shariah\u003c/em\u003e. International Institute of Islamic Thought.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eCreswell, J. W., \u0026amp; Poth, C. N. (2018). \u003cem\u003eQualitative Inquiry and Research Design: Choosing Among Five Approaches\u003c/em\u003e (4th ed.). SAGE.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eEstuningtyas, S. D., Rahbaran, A. M., \u0026amp; Watson, J. L. (2020). \u003cem\u003eContributions of Islamic Civilization to Modern Governance Systems\u003c/em\u003e. A Historical Perspective.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eEsposito, J. L., \u0026amp; Voll, J. O. (2001). \u003cem\u003eIslamic Democracy: A New Paradigm for Governance\u003c/em\u003e. Oxford University Press.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eGerring, J., \u0026amp; Mahoney, J. (2020). \u003cem\u003eExploratory Research in Social Sciences\u003c/em\u003e. Cambridge University Press.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eHefner, R. W. (2019). \u003cem\u003eShari\u0026rsquo;a Politics\u003c/em\u003e. Law and Society in Modern Indonesia.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eHennink, M., Hutter, I., \u0026amp; Bailey, A. (2020). \u003cem\u003eQualitative Research Methods\u003c/em\u003e. SAGE.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eIhsan, \u0026amp; Ayedh (2015). Good Governance Practices for Waqf Institutions.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eKamali, M. H. (2008). \u003cem\u003eShariah Law: An Introduction\u003c/em\u003e. Oxford University Press.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eKamali, M. H. (2015). Principles of Good Governance from an Islamic Perspective: Justice (Adl) as a Cornerstone.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eKarnaini, Z. (2022). Concept and Application of Good Governance in Umar Bin Abdul Aziz\u0026rsquo;s Reign. Petita: Jurnal Kajian Ilmu Hukum dan Syariah, 7(1), 22\u0026ndash;40.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eKhan, M. A. M. (2020). \u003cem\u003eQuality of Governance: Social Capital and Corruption\u003c/em\u003e. King\u0026rsquo;s College London.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eKhan, M. (2017). \u003cem\u003eFoundations of Islamic Governance\u003c/em\u003e. A Southeast Asian Perspective.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eMuchtar, N., et al. (2019). Journalism and the Islamic Worldview: Journalistic Roles in Muslim-Majority Countries. \u003cem\u003eJournalism Studies\u003c/em\u003e, \u003cem\u003e20\u003c/em\u003e(7), 891\u0026ndash;907.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eMunaddhomah Journal (2023). Good Governance According To Islamic Perspective: A Study on Leadership Ethics in Islam. Munaddhomah: Jurnal Manajemen Pendidikan Islam, 4(4), 1001\u0026ndash;1007.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eRusydi, I. (2023). Good Governance According To Islamic Perspective. Munaddhomah: Jurnal Manajemen Pendidikan Islam, 4(4), 1001\u0026ndash;1007.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eSaunders, M., Lewis, P., \u0026amp; Thornhill, A. (2016). \u003cem\u003eResearch Methods for Business Students\u003c/em\u003e (7th ed.). Pearson Education.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eSucilawati, S. (2020). The Concept of Shura in Islamic Governance Practice. \u003cem\u003eThe International Journal of Politics and Sociology Research\u003c/em\u003e, \u003cem\u003e8\u003c/em\u003e(1), 19\u0026ndash;32.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eSurojuddin, A., \u0026amp; Abbas (2018). The Concept of Shura in Islamic Governance Practice. \u003cem\u003eIJOBSOR\u003c/em\u003e, \u003cem\u003e8\u003c/em\u003e(1), 18\u0026ndash;32.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eSuryanegara, A. K. (2012). \u003cem\u003eApi Sejarah: Perspektif Sejarah Islam di Indonesia\u003c/em\u003e. Mizan.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eSyalabi, A. (2003). \u003cem\u003eSejarah dan Kebudayaan Islam\u003c/em\u003e. Bulan Bintang.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eTeguh, et al. (2023). Examining the Great Contribution of the Khulafahur Rashidin. \u003cem\u003eIJEN\u003c/em\u003e, \u003cem\u003e1\u003c/em\u003e(4), 219\u0026ndash;230.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eTransparency International (2024). Corruption Perceptions Index: Global Report on Public Sector Corruption.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eWibowo (2020). The Integration of Islamic Values into Modern Governance Systems: A Case Study Approach.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eWiryanto (2018). An Analysis on Good Public Governance Principles from an Islamic Perspective.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eWorld Bank. (2024). \u003cem\u003eWorldwide Governance Indicators\u003c/em\u003e. Voice and Accountability \u0026amp; Government Effectiveness Data.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eYin, R. K. (2018). \u003cem\u003eCase Study Research and Applications: Design and Methods\u003c/em\u003e (6th ed.). SAGE.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eYusoff, W. Z., Hashim, N., \u0026amp; Wahab, N. A. A. (2021). Challenges in Implementing Good Governance Practices Among Muslim Countries: A Comparative Analysis Between Malaysia and Indonesia. \u003cem\u003eJournal of Governance Studies\u003c/em\u003e, \u003cem\u003e15\u003c/em\u003e(2), 45\u0026ndash;60.\u003c/span\u003e\u003c/li\u003e\u003cli\u003e\u003cspan\u003eZainudin, A. H. M. (2015). The Economic Policies During Khulafa ar-Rashidin Period. \u003cem\u003eJournal of Islamic Economics\u003c/em\u003e, \u003cem\u003e3\u003c/em\u003e(2), 45\u0026ndash;60.\u003c/span\u003e\u003c/li\u003e\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":true,"hasOptedInToPreprint":true,"hasPassedJournalQc":"","hasAnyPriority":false,"hideJournal":true,"highlight":"","institution":"","isAcceptedByJournal":false,"isAuthorSuppliedPdf":false,"isDeskRejected":"","isHiddenFromSearch":false,"isInQc":false,"isInWorkflow":false,"isPdf":false,"isPdfUpToDate":true,"isWithdrawnOrRetracted":false,"journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true},"keywords":"Good Islamic Governance, Governance Frameworks, Ethical Governance","lastPublishedDoi":"10.21203/rs.3.rs-7555946/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-7555946/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"\u003cp\u003eGovernance in Muslim-majority countries faces persistent challenges, including corruption, weak institutions, and limited public participation. The principal objective of this study is to explore how Islamic ethical principles\u0026mdash;\u003cem\u003eal-'adālah\u003c/em\u003e (justice), \u003cem\u003eshura\u003c/em\u003e (consultation), \u003cem\u003emas'uliyyah\u003c/em\u003e (accountability), and \u003cem\u003eAmanah\u003c/em\u003e (trustworthiness)\u0026mdash;can be integrated into contemporary governance systems to address these issues. Using qualitative methods, the research employs a literature review and secondary data analysis, with case studies focusing on Malaysia, Indonesia, and Turkey. The principal results indicate that Islamic values have significant potential to enhance governance frameworks but face challenges in implementation. Malaysia demonstrates the practical application of Islamic principles in its globally recognized Islamic finance system, though corruption scandals reveal institutional limitations. Indonesia reflects \u003cem\u003eshura\u003c/em\u003e through decentralized governance but struggles with systemic corruption and inefficiency. Turkey highlights the tension between Islamic values and political centralization, which undermines \u003cem\u003eshura\u003c/em\u003e and \u003cem\u003eal-'adālah\u003c/em\u003e. Historical models of Islamic governance, such as those of Prophet Muhammad and the \u003cem\u003eKhulafa al-Rashidin\u003c/em\u003e, underscore the adaptability of these principles in various socio-political contexts. Furthermore, the synergy between Islamic governance principles and Western frameworks, like the UN\u0026rsquo;s Good Governance model, offers a pathway to creating governance systems that are both morally grounded and administratively efficient.\u003c/p\u003e","manuscriptTitle":"Examining A Reintegration of Islamic Values toward Good Islamic Governance","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2025-11-10 05:38:16","doi":"10.21203/rs.3.rs-7555946/v1","editorialEvents":[{"type":"communityComments","content":0}],"status":"published","journal":{"display":true,"email":"[email protected]","identity":"researchsquare","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":true,"externalIdentity":"","sideBox":"","snPcode":"","submissionUrl":"/submission","title":"Research Square","twitterHandle":"researchsquare","acdcEnabled":true,"dfaEnabled":false,"editorialSystem":"","reportingPortfolio":"","inReviewEnabled":false,"inReviewRevisionsEnabled":true}}],"origin":"","ownerIdentity":"8d5e6b41-9338-4be4-93ea-d3d149cbe166","owner":[],"postedDate":"November 10th, 2025","published":true,"recentEditorialEvents":[],"rejectedJournal":[],"revision":"","amendment":"","status":"posted","subjectAreas":[],"tags":[],"updatedAt":"2026-04-22T03:55:10+00:00","versionOfRecord":[],"versionCreatedAt":"2025-11-10 05:38:16","video":"","vorDoi":"","vorDoiUrl":"","workflowStages":[]},"version":"v1","identity":"rs-7555946","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-7555946","identity":"rs-7555946","version":["v1"]},"buildId":"8U1c8b4HqxoKbykW_rLl7","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}