Reframing English language teaching in higher education through the Tauhidic paradigm

In universities today, English is often treated as a passport to employment. Students are told they need it to secure jobs, publish research, or compete on global platforms. While these reasons are valid, they only tell a part of the story. From a Tauhidic perspective, English language education can be about more than skills and career prospects; it can also be about purpose, responsibility, and values.

The Tauhidic paradigm is rooted in tauhid, the Islamic belief in the Oneness of God. It emphasises the unity of knowledge, values, and purpose, rejecting the separation between religious and secular domains. Within this view, all forms of knowledge, including language, are interconnected and guided by ethical and spiritual principles in the Islamic realm. Learning is not merely an intellectual activity, but a moral and purposeful endeavour. As the Qur’an reminds believers, “Not a word does a person utter except that there is an observer ready to record it” (50:18). Language, therefore, carries responsibility.

When this paradigm is applied to English language teaching in tertiary education, it shifts how both teachers and students view language learning and reframes its purpose and practice. English is no longer seen merely as a tool for passing exams or impressing employers. Instead, it becomes a means of communication that should be used truthfully, responsibly, and ethically.

In practical terms, this perspective fits naturally into the university classroom. Teaching academic writing, for example, is not only about thesis statements, sentence structure, organisation, referencing styles, and so on. It is also about intellectual honesty, avoiding plagiarism, and respecting other people’s ideas and hard work. Students are taught that plagiarism is more than a breach of institutional rules; it is a violation of integrity. From a Tauhidic perspective, this reflects a deeper understanding of knowledge as a trust (amanah) and of human beings’ moral accountability. Similarly, courses on speaking and professional communication can emphasise politeness, clarity, and responsibility; qualities that are increasingly important in multicultural and global settings, as well as deeply rooted in tauhidic perspective. A poorly written email or misleading explanation is not just a communication failure, but a moral one, especially when it affects safety, trust, or professional credibility.

For students, the tauhidic paradigm encourages a deeper sense of responsibility towards knowledge. Students are encouraged to see themselves not only as future professionals, but as individuals entrusted with knowledge. Therefore, learning English is also viewed as an amanah, or trust. Students should always be reminded that how they use language matters, whether in emails, presentations, social media, or the workplace. Words can build understanding, benefit others, avoid harm, and contribute positively to the workplace and wider society, but they can also mislead, offend, or harm. As graduates enter the workforce, they are expected not only to communicate effectively but also to make ethical decisions. The Tauhidic paradigm offers a framework that prepares students for both demands, combining linguistic competence with moral awareness.

It is worth stating that adopting a Tauhidic perspective does not mean turning English lessons into religious instruction. Rather, it provides a moral compass that complements existing educational goals. Students are trained not just to speak and write well, but to do so with integrity and purpose. In an era where education is frequently measured by rankings, salaries, and employability statistics, the tauhidic paradigm offers a timely reminder: language is powerful, and how it is taught and used matters greatly. In tertiary education, teaching English effectively is crucial, but teaching it with purpose, integrity, and responsibility is just as important.

“The feet of the son of Adam will not move on the Day of Resurrection until he is asked about his knowledge and how he acted upon it.” (Reported in Sunan al-Tirmidhi)