Examination of the Drivers of Good Islamic Corporate Governance: A Meta-Synthesis Approach

1. Introduction and ObjectiveThe performance and achievement of predetermined goals represent one of the primary concerns of all stakeholders in any institution. Continuous monitoring of organizational processes guides companies and institutions toward improving performance and ensuring stakeholders’ trust and satisfaction. Within this context, governance takes precedence over mere control, and the implementation of best governance practices—those that are transparent, verifiable, and testable—becomes critically important. While good corporate governance has been widely discussed in conventional frameworks, there is growing recognition of the need to contextualize governance within the Islamic worldview, where economic activity is inseparable from religious, moral, and social responsibilities. Identifying and introducing the drivers of good Islamic corporate governance (GICG), alongside conventional drivers, underscores the necessity of establishing a governance model that harmonizes professional standards with Islamic ethical values. The main objectives of this study are therefore: 1) To identify the factors and drivers that shape good Islamic corporate governance. 2) To classify and prioritize these drivers in order to propose a structured framework for both theory and practice.2. Methods and MaterialsThis study employed the qualitative meta-synthesis research method to systematically evaluate and analyze findings from prior studies. Following the seven-step framework of Sandelowski and Barroso (2007), all relevant studies published between 2008 and 2024 were retrieved from both domestic and international academic databases, including Scopus, Emerald, ScienceDirect, Springer, ProQuest, and Google Scholar. From an initial pool of 308 studies, a rigorous multi-stage screening process resulted in the selection of 33 articles that met the inclusion criteria. The selection emphasized studies with qualitative or mixed-method designs and published in reputable scientific outlets. Methodological quality was assessed using the Critical Appraisal Skills Program (CASP) checklist, while inter-coder reliability was confirmed through Cohen’s Kappa statistic. Data analysis was conducted using ATLAS.ti software. Open coding was first performed to identify emerging themes, which were then consolidated into broader concepts and categories. Ultimately, 43 codes were synthesized into 14 core components, grouped under two main dimensions (internal and external governance). To further refine and prioritize these components, the quantitative Shannon entropy method was applied. This method provided objective weights for each component, thereby identifying their relative importance. 3. Research FindingsThe findings revealed that Islamic good corporate governance can be explained through 14 components and 43 sub-components. These encompass both universally recognized governance factors and uniquely Islamic elements. The analysis demonstrated that transparency, justice, accountability, and responsibility are the most significant components, followed by independence, religious supervision, and adherence to Sharia law. While these overlap with conventional governance frameworks, in the Islamic model they are reinforced by religious and ethical underpinnings, thereby expanding their scope beyond economic efficiency to include social justice and accountability before God.The Shannon entropy results ranked the components as follows: 1) Transparency 2) Justice 3) Accountability 4) Responsibility with religious supervision, Shariah-orientation, and Tawhid also achieving notable significance. This distribution indicates that while Islamic governance incorporates core universal principles, it introduces additional religiously rooted elements that fundamentally reshape governance priorities.4. Discussion and ConclusionThe study highlights that good Islamic corporate governance is not merely a parallel to conventional governance models but a multidimensional and integrated framework that combines managerial principles with spiritual, ethical, and socio-religious imperatives. In practice, this means that corporations are not solely economic entities but also institutions responsible for upholding justice, fulfilling social obligations, and demonstrating accountability to God. The integration of Shariah-orientation, religious supervision, Tawhid, and consultation (Shura) represents a clear departure from conventional models, ensuring that corporate decisions align with Islamic law and moral values. The practical implications of this research are significant: 1) For corporations: the development of ethical charters grounded in Islamic values, training programs for managers and employees on Islamic governance, and embedding ethical practices into daily operations. 2) For regulators: updating governance regulations to reflect Islamic principles, incentivizing compliance, penalizing violations, and establishing independent Shariah audit bodies to monitor and report on adherence. 3) For scholars: future research should explore the relationship between Islamic corporate governance and forward-looking disclosures, as well as the mediating role of firm-level variables such as market risk, leverage, liquidity, and ownership structure. In conclusion, this study provides a comprehensive framework for Islamic good corporate governance that bridges the gap between conventional management practices and Islamic ethical imperatives. By employing both qualitative synthesis and quantitative entropy analysis, it establishes a solid foundation for future theoretical development and practical implementation.