IIIT Central Nigeria Office promotes Islamic values at Kaduna State University
By Musa Kalim Gambo
In a rapidly evolving and increasingly secular world grappling with unprecedented challenges posed by science and technology, a groundbreaking symposium was convened at Kaduna State University (KASU) on August 28, 2025, to advocate for the integration of Islamic values into the academic content of tertiary institutions. Organised by the International Institute of Islamic Thought (IIIT), Central Nigeria Office, Abuja, in collaboration with KASU’s Department of Islamic Studies, the one-day event brought together leading scholars to explore the philosophical and theological foundations, pedagogical strategies, and practical pathways for embedding ethical and spiritual principles within conventional academic disciplines. The symposium was followed by the signing of a Memorandum of Understanding between Kaduna State University and the International Institute of Islamic Thought, Central Nigeria Office, on research, publication, and other areas aimed at integrating Islamic knowledge.
The symposium underscored the urgent need for education to transcend mere knowledge transmission and embrace the holistic development of character, ethics, and purpose. Speaking at the event, Dr. Sa’idu Ahmad Dukawa, the national coordinator of IIIT Kano Office, thanked KASU for the opportunity to “interface” and highlighted the IIIT project’s aim to revive the early Muslims’ approach to acquiring knowledge, integrating acquired knowledge with revealed knowledge, and reclaiming a holistic knowledge heritage. On his part, Dr. Aliyu Tanko, Coordinator of the IIIT Central Nigeria Office in Abuja, highlighted the ongoing contributions of the IIIT towards reform in Islamic studies within the framework of contemporary global realities across the Muslim world.
The Philosophical Bedrock: Tawhid as the Unifying Principle
A central theme woven throughout the presentations was the concept of Tawhid, the Islamic principle of the oneness of God, as the fundamental basis for integrating revealed (theological) and rational (philosophical) knowledge. IIIT’s Secretary General, Professor Omar Hasan Kasule, whose virtual presentation from Riyadh in the Kingdom of Saudi Arabia focused on the philosophical and theological foundations, explained that Islam itself is an integration of theology and philosophy. “All knowledge originates from one Creator,” Professor Kasule asserted, emphasising that revealed knowledge (Qur’an and Sunnah) and rational knowledge (human observation and experimentation) are inherently related and integratable.
Historically, Islamic intellectual discourse witnessed significant controversies between proponents of revealed and rational knowledge. Early Muslim thinkers, such as Al-Farabi and Ibn Sina, were heavily influenced by Greek philosophy, particularly Aristotelian thought. Al-Farabi was even known as “al mu’allim al thaani” (the second teacher) after Aristotle. However, this intellectual engagement also led to significant debates. Al-Ghazali, a towering figure in Islamic thought, famously authored “The Incoherence of the Philosophers” (Tahafut al-Falasifa), rejecting certain aspects of Plato and Aristotle’s philosophy and challenging the views of Muslim philosophers. Ibn Rushd later countered his critique in “Tahatuf al Tahatuf” (Incoherence of the Incoherent), arguing that reason and revelation cannot contradict each other because both seek truth.
Later, Ibn Taymiyah rejected Aristotelian philosophy and, in his seminal work “Removing Conflict between Reason and Revelation” (Darʾ taʿāruḍ al-ʿaql wa al-naql), proved that clear rational thought (sariih al ma’aquul) aligns with correctly transmitted revelation (sahih al manquul). This resolution to the perceived contradiction, rooted in the Tawhidi paradigm, underpins the modern movement for the integration of knowledge (IOK).
Professor Kasule further highlighted empirical observations supporting the unity of knowledge, citing discoveries such as:
- The synthesis of urea from inorganic materials breaks the barrier between organic and inorganic worlds.
- The atom is the common building block for all physical bodies.
- DNA serves as a common basis for the biological sciences, demonstrating a higher order.
- The interchangeability of mass and energy.
- Brain chemistry explaining mental phenomena.
- Universal phenomena of anticlockwise revolution, from celestial bodies to electrons and the tawaf around the Kaaba.
These scientific and natural phenomena serve as powerful evidence that the universe is integrated, implying that the disciplines studying it must also find integration.
Value-based Teaching and Research: A Holistic Approach
Professor Ahmad Bello Dogarawa, a seasoned scholar from Ahmadu Bello University, elaborated in his presentation on contextual approaches and pedagogical strategies, highlighting the value-based (VB) teaching and research methodology. From an Islamic perspective, this approach integrates ethical, spiritual, and moral values derived from Islamic teachings into the education and creation of knowledge. It seeks a “middle path,” preserving Islamic values without impeding scholarly progress.
Professor Dogarawa emphasised that VB teaching aims to nurture graduates with a strong foundation of faith, deep knowledge, competence, skills, and value-based creativity and innovation. The approach is founded on six essential elements:
- Tawhidic worldview
- Ethical considerations
- Islamic epistemology
- Contextualisation
- Integrative approach
- Maqasid al-Shari’ah (objectives of Islamic law)
He outlined practical pedagogical strategies, including infusing the Qur’anic worldview into content delivery (e.g., biology for the concept of life as a trust from Allah, economics for the prohibition of interest, and accounting for Islamic contributions to double-entry accounting). He also introduced case studies with ethical reflections.
Critiquing the scientific approach often prevalent in modern research, Professor Dogarawa pointed out its weaknesses, such as:
- Disconnection from ethics and values
- Knowledge dichotomisation
- Secularist worldview
- Neglect of context and over-reliance on statistical significance
- Vague claim of objectivity
He presented the Islamic approach as an alternative, combining spiritual, philosophical, and empirical perspectives to foster a more holistic understanding, encouraging purposeful investigation, contemplation, reflection, and verification of truth.
Challenges and Opportunities in Conventional Academia
Professor Khalid Aliyu Abubakar, the Secretary-General of Jama’atu Nasril Islam (JNI), addressed the challenges, opportunities, and strategic pathways for promoting the Islamic worldview in conventional academic environments. He acknowledged the “epistemological tensions” present in modern academia, which are often rooted in secular, materialist, and positivist frameworks that may dismiss metaphysical or revelation-based perspectives as “non-scientific”.
“Universities in the West and increasingly in Muslim majority contexts tend to separate faith from scholarship,” Professor Abubakar lamented, highlighting the resulting erosion of character and learning. He also pointed to internal fragmentation among Muslim scholars themselves, who may “lack consensus on how to integrate Islamic principles with modern disciplines”. Dr. Dukawa also used the analogy of Imam Al-Ghazali, likening acquired knowledge to “eyes” and revealed knowledge to “light” – both are essential, and neglecting either leads to blindness or inability to see. He further elaborated on Ibn Taymiyah’s work, which deconstructed Aristotelian philosophy regarding the relationships between “essence and existence” and “body and soul,” demonstrating how an Islamic perspective provides a more comprehensive understanding of reality and the afterlife.
Despite these challenges, Professor Abubakar identified significant opportunities:
- Enhancing ethical discourse: Islamic values can enrich debates on bioethics and other fields.
- Offering holistic paradigms: Integrating material and spiritual aspects of human existence (body, mind, and soul) can broaden understanding in psychology, education, and health sciences.
- Interfaith and cross-cultural dialogue.
- Revival of intellectual tradition: Promoting classical Islamic thought (e.g., Ibn Khaldun in sociology, Al-Ghazali in philosophy) and demonstrating its relevance to modern challenges.
Practical strategies include curriculum development that incorporates Islamic perspectives into the social sciences, economics, and psychology, as well as framing research questions informed by the Qur’an, Sunnah, and Islamic intellectual history.
A Call to Action and KASU’s Commitment
Professor Kasule also highlighted several societal problems arising from the lack of integrated values in the modern technological era, including:
- Lack of purposiveness (غائية): Technology advancements occur without a clear vision or purpose, leading to mere “play” or “pastime” (عبث).
- Blind following (تقليد): People blindly adopt new gadgets and trends without questioning their necessity, echoing historical instances of following forefathers without intellect.
- Over-reliance on concrete thinking over conceptual thinking: Modern life, with its abundance of imagery, discourages abstract thought, thereby impacting reflection on divine signs.
- Loss of balance (توازن) and equilibrium (اعتدال): An immersion in virtual reality and a culture of extremes can lead to a loss of natural balance in various aspects of life, contrasting with Islam’s emphasis on moderation.
To counter these issues and advance the integration of knowledge, Professor Kasule strongly advocated for professors and lecturers to write their own textbooks, integrating Islamic values rather than merely consuming knowledge from others. He outlined a detailed process for textbook writing, from general epistemology seminars to specific discipline working groups, curriculum outlines, and structured chapter development, including Islamic input, case studies, and texts from Islamic sources. IIIT offers grants to support authors in this endeavour.
The main achievement of the IOK movement, Professor Kasule noted, has been the establishment of integrated schools and universities globally, alongside integrated curricula and teaching materials, particularly in finance and food technology. However, the remaining challenge is to move beyond merely “adding Islamic values to existing knowledge or subtracting non-Islamic ones” towards creating new integrated or Islamised knowledge, making Muslims “creators and innovators and not consumers of knowledge by others”.
Concluding the symposium, Professor Abdullahi Musa Ashafa, the Vice-Chancellor of Kaduna State University, lauded the organisers and expressed KASU’s deep commitment to the integration agenda. Emphasising that “Islam is knowledge, knowledge is Islam,” he stated that KASU would analyse the presentations, implement the ideas, and organise a follow-up workshop on value-based teaching and research. Significantly, the Vice-Chancellor announced that KASU’s governing council had recently approved a brand-new Centre for Quranic Science, which will serve as a hub for discussions on knowledge, Islamic perspectives, and the relationship with Quranic insights. He also indicated a strong desire to formalise the partnership with IIIT through a Memorandum of Understanding (MOU).
The symposium at KASU marks a crucial step in re-establishing the holistic and value-driven pursuit of knowledge that characterised early Islamic scholarship, paving the way for a future where academic excellence is inextricably linked with ethical grounding and spiritual purpose.
Musa Kalim Gambo writes from Kaduna, Nigeria
