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‘Their work underscores the ongoing quest for peace with justice through critical scholarship and activism.’ – Imam Dr Abdul Rashied Omar
By SHAKIR ACHMAT
IN December 2024, a panel of Masters’ students from the Islamic Peace College South Africa (IPSA) presented papers that linked historical struggles with contemporary injustices, while laying down ethical blueprints for a more just world.
Dr Imam Rashied Omar, convenor of the Justice and Peace-building course at IPSA, commended the research presented at the event: ‘The IPSA Masters’ students delivered outstanding research presentations showcasing the vital role of social justice activists and organisations in the anti-apartheid struggle and the pursuit of a non-racial, democratic South Africa. Their work underscores the ongoing quest for peace with justice through critical scholarship and activism. I commend their dedication to preserving and advancing this legacy.’
Here are the summaries of the papers delivered.
Maryam Burger on Dr Naledi Pandor: A visionary for ‘justpeace’
Maryam Burger’s presentation on South Africa’s former Minister of International Relations and Cooperation, Dr Naledi Pandor, was a powerful testament to the inextricable bond between justice and peace.
She drew from Johan Galtung’s theories of negative peace (the absence of violence) and positive peace (the presence of justice), asserting that true peace can only emerge from ‘justpeace’, a fusion of justice and reconciliation.
Burger referenced Dr Pandor’s role in drafting South Africa’s Bill of Rights, noting her insistence that ‘our constitutional framework must prioritise human dignity, equality and freedom as non-negotiable principles’.
Burger’s discussion connected Dr Pandor’s political career to her advocacy in international spaces.
‘Dr Pandor’s historic case at the International Court of Justice against Israel is not just about Palestine; it is about reaffirming the credibility of international human rights structures,’ Burger stated.
She likened Pandor’s advocacy for Palestine to the global support for South Africa’s anti-apartheid movement, reinforcing the idea that the fight for justice transcends borders.
Fatima Wise on Judge Essa Moosa: Turning the law into a weapon
Fatima Khan-Wise’s presentation on Judge Essa Moosa explored his legacy as a resistance lawyer who wielded the law as a weapon against oppression.
She emphasised that Moosa understood the deep meaning of justice and peace-building, embodying these principles in his legal career.
Growing up in District Six, and witnessing the devastation of forced removals, shaped his resolve to challenge systemic discrimination. Wise described Moosa as a pioneer, a struggle lawyer who stood at the intersection of oppression and resistance.
Wise detailed Moosa’s legal career, including his defense of activists such as Trevor Manuel, Cheryl Carolus, Ashley Kriel and Desmond Tutu.
She highlighted a pivotal moment when he defended Willem and Fatima Basson, a mixed-race couple charged under the apartheid Immorality Act, turning the courtroom into a stage to expose the absurdity of racial classifications.
Moosa’s work extended beyond legal defence. He was a founding member of key resistance organisations like the United Democratic Front and worked tirelessly to dismantle apartheid policies. Moosa’s vision of justice, as Wise described, was deeply rooted in Islamic ethics and universal principles of fairness. She referenced his reflections on the power of law: ‘Injustice anywhere is a threat to justice everywhere.’
Wise epmhasised Moosa’s role in shaping South Africa’s post-Apartheid legal framework through the ANC’s constitutional committee.
She quoted his belief that ‘law, when wielded with courage and compassion, can be a powerful tool for resistance and the achievement of justice.’
His involvement in global human rights extended to advocacy for the Kurdish people, showing his unwavering commitment to justice beyond South Africa.
Anwar Omar on Dr Usuf Chikte: Ethical advocacy for social justice
Anwar Omar’s presentation on Dr Usuf Chikte was structured as both a biographical and analytical study, focusing on his advocacy for social justice through ethical principles, motivations and methodologies.
Omar outlined the broader structural organisation of the presentations, stating that his segment built on the foundation laid by previous speakers.
He described how Chikte’s advocacy was deeply informed by Islamic ethics and social justice, mirroring themes explored in peace studies.
Omar noted that Chikte, a long-standing anti-apartheid activist, views his involvement with the Palestinian Solidarity Campaign (PSC) as a continuation of that struggle, with anti-racism and anti-Apartheid being common threads.
Omar emphasised that Chikte does not explicitly define himself as a Muslim social justice activist, nor does he feel compelled to foreground Islam in his activism. Rather, he sees it as a given, an inherent part of his identity.
Omar further highlighted that while Chikte does not overtly frame his activism within Islamic discourse, his work aligns with peace-building concepts such as negative and positive peace, just peace, and pragmatic pacifism. His activism reflects an evolving understanding of justice that resonates with Islamic teachings on social justice.
Omar said: ‘His stance, particularly on Palestine, has been unwavering, and I have immense respect for him. It is pleasing that his life and contributions are documented in a paper, ensuring that his story continues to inspire others, especially the youth.’
Yusuf Khan Dalwai on Ganief Hendricks: Merging faith and politics for justice
Advocate Yusuf Khan Dalwai examined the life and governance philosophy of Ganief Hendricks, founder of Al Jama-ah.
Dalwai explored the concept of jihad as a non-violent struggle for justice, drawing from Moulana Wahiduddin Khan’s scholarship. Dalwai highlighted jihad as a peaceful struggle for education, dialogue and reconciliation, emphasising Islam’s role in promoting coexistence.
Hendrick’s political career, particularly his legislative efforts as an MP and Deputy Minister of Social Development, has focused on poverty alleviation, gender equality and family rights.
Dalwai highlighted Hendrick’s commitment to gender equality through his amendments to the Maintenance Act, ensuring women applying for maintenance could recover transport costs and receive court allowances.
He also recognised Hendricks as a pioneer on bringing internet access to South Africa, an achievement for which he was honoured.
Dalwai emphasised that Hendricks’ shift from corporate innovation to social justice activism showcased his dedication to uplifting marginalised communities.
Shaikh Shahid Esau on Sanzaf: A peace-building and social justice role
Shaikh Shahid Esau’s presentation examined the South African National Zakaah Fund (Sanzaf) as a model of faith-based social justice.
Founded in 1974, SANZAF marks its 51st year as a leading Muslim charitable organisation committed to wealth redistribution and poverty alleviation.
Esau critiqued South Africa’s reconciliation process, asserting that ‘we have a legacy of colonialism and apartheid that left behind violence and trauma, and that reconciliation process that followed after democracy was great.
‘After 1994 we termed that reconciliation as a thick and weak reconciliation. There were attempts at addressing the inequalities and inequities in society. However, it was a weak one because it did not remove the structural violence and the underlying issues that South Africans suffered from under apartheid. That was systemic, that was violent in all respects. This we also call a negative peace because it only functions after hostilities have been stopped, but it does not deal with the underlying issues.’
He highlighted Sanzaf’s contributions in education, vocational training and women’s empowerment, emphasising that economic justice is key to sustainable peace.
Sanzaf operates across five provinces with 27 offices, relying on an extensive volunteer network. ‘They have a very big volunteer-base; people that serve the organisation and the community at large without any remuneration.’ said Shaikh Esau.
Dr Rafiq Khan: Education as the key to social justice
Dr Rafiq Khan’s presentation focused on education as a strategy for empowerment, particularly for marginalised communities. He framed peace-building with the structure of positive peace, emphasising that exclusion from quality education perpetuates cycles of injustice.
Dr Khan highlighted the role of education in securing a just peace, particularly for marginalised immigrant communities. He explained that violence is not just a physical conflict but also structural and cultural, embedded in governance and social hierarchies that limit opportunities.
‘Violence is any force which causes people to fall behind in their physical and psychological potential,’ he noted, emphasising the necessity of positive peace – justice supported by equitable access to education.
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Dr Khan contextualised this by detailing the history of the Kokni community in Cape Town, which faced severe restrictions under colonial and apartheid immigration laws. Despite systemic obstacles, they prioritised education, building madrassas and mission schools to secure opportunities for future generations.
Discussion
Following the presentations, a question was raised about interfaith solidarity and how the PSC presents the Palestinian struggle as a human rights issue while it is often framed as a Muslim-Jewish conflict. Omar acknowledged that while the PSC promotes a non-religious approach, internal contestation exists among its diverse member organisations.
The discussion also turned to the influence of socialist thought on activism during apartheid. Khan-Wise reflected on the era, stating: ‘When you live in a time of oppression, something within you changes, you have to do something. Apartheid was a breeding ground for activism, just like what we see in Gaza today.’
Omar added that in the 60s and 70s limited spaces existed for Muslim activists to engage politically, leading many to be drawn to socialist movements.
Burger also reflected on the ideological influences of the time, noting that many of the political leaders emerging from the struggle had diverse backgrounds.
‘If we look at leaders like Dr Naledi Pandor, her family history and the interfaith diversity among activists at the time, it was striking. You don’t see that kind of representation in government today.’
She suggested that the political ideologies of the era were shaped by necessity, collaboration, and shared fight against oppression.
