![The market-builder who restrained the market [Part 2]](https://muslimviews.co.za/wp-content/uploads/2026/08/PHOTO-2026-08-25-17-16-32-360x180.jpg)
![The merchant preceding the Prophetic mission [Part 1]](https://muslimviews.co.za/wp-content/uploads/2026/08/01-360x180.jpg)
Shaikh Yusuf’s ethics are founded on a vision of solidarity that transcends individualism, that would urge us to confront poverty as a collective challenge.
By PROFESSOR ASLAM FATAAR
IN an era marked by increasing planetary injustice, Shaikh Yusuf al-Maqassari’s transoceanic legacy provides a framework for addressing contemporary issues such as inequality, genocide and climate change.
From the 1600s to the late 1700s, the Dutch East India Company (VOC) connected Southern Africa and the Malay-Indonesian archipelago, establishing the Cape of Good Hope as a critical hub for its colonially-informed Indian Ocean trade.
This connection facilitated the movement of goods, people and ideas but also involved transporting thousands of enslaved individuals and political exiles, significantly affecting the social fabric of both regions (see Saarah Jappie 2018).
Shaikh Yusuf’s legacy
Born in 1626 in Makassar, Indonesia, Shaikh Yusuf became a prominent figure resisting Dutch colonialism. His journey led him from Java into exile in Ceylon (now Sri Lanka) and ultimately to the Cape of Good Hope in 1694, where he laid foundational roots for Islam in South Africa. He passed away in 1699 (see Suleman Dangor 2014).
Shaikh Yusuf’s transoceanic ethics – rooted in experiences of displacement, spiritual resilience, and social justice – remain relevant today. His influence transcends geographical boundaries and is woven into the cultural narratives of both Indonesia and South Africa.
His life embodies Sufi teachings, emphasising spiritual purification, ethical conduct, and inner knowledge.
You may also want to read
Auwais Rafudeen (2018, p.285) argues persuasively that ‘Shaikh Yusuf’s mysticism offered alternative ways of being and acting in the world, that is, alternative views of the self, time, space and causality; and that these ways helped the Cape Muslim community maintain its durability in the face of a number of historical processes.’ Cultivating alternative notions of being and self ‘on the move’ – across oceans and within colonial spaces – was the cornerstone of his ethical persona.
Shaikh Yusuf’s exile to the Cape marked a significant turning point. During this time, he became a spiritual leader for enslaved individuals and marginalised groups. His teachings on community cohesion and solidarity shaped the ethical landscape of the region.
The current-day existence of ‘remembrance communities and discourses’ at the Cape and in Indonesia, which honour Shaikh Yusuf’s memory, play a central role in preserving his legacy. These communities maintain narratives about his life through storytelling, rituals and shared sites of memory. This collective remembrance provides strength and solace as it informs and localises commitments to solidarity and struggles for justice and peace. It strengthens cultural bonds and facilitates reconnections based on shared histories (Jappie, 2018).
Shaikh Yusuf’s ethical framework is resonating within these communities, building community cohesion and support. Their heritage-based activities are circulating discourses that illuminate how memory shapes identities and fosters solidarity amidst the remnants of colonial histories (Jappie 2018).
The growing recognition of Shaikh Yusuf as a shared historical figure amid local processes and transoceanic relations has fostered postcolonial connections between Indonesia, South Africa and places like India, and the rest of the African continent. Memorial sites dedicated to his legacy serve as focal points for these planetary connections, demonstrating how shared narratives enable reconnections and the type of global solidary needed to address planetary change.
Addressing planetary challenges through Shaikh Yusuf’s ethics
Shaikh Yusuf’s teachings provide critical insights for addressing significant planetary challenges such as climate catastrophe, artificial intelligence (AI), increasing poverty and resistance to oppression.
Shaikh Yusuf’s Sufi transoceanic ethics emphasise the interconnectedness of all life as a manifestation of Divine unity. Such a perspective encourages a holistic respect for nature and positions environmental stewardship as a moral obligation. His teachings inspire a broader human planetary consciousness, urging collective responsibility to protect the earth.
As climate change threatens global stability, Shaikh Yusuf’s example teaches that our actions extend beyond individual or national boundaries. This awareness can galvanise communities to act in solidarity for climate justice.
His ethos of compassion and cooperation reinforces the notion that caring for our planet is a collective responsibility, prompting us to engage in environmentally conscious practices that reflect a commitment to spirituality and sustainability.
Shaikh Yusuf’s teachings would stress the importance of the ethical use of Artificial Intelligence (AI) in our rapidly evolving technological landscape. His commitment to wisdom and accountability would serve to underscore the need for technology to serve humanity and enhance dignity rather than exacerbate inequality.
By fostering a culture of adaptive and responsive learning, we can navigate the challenges posed by technological advancements and guide AI towards beneficial purposes, promoting responsible technology use that reinforces our ethical obligations.
Shaikh Yusuf’s ethics are founded on a vision of solidarity that transcends individualism, that would urge us to confront poverty as a collective challenge. His life exemplified a commitment to social justice, where addressing inequality was considered an ethical responsibility.
For Shaikh Yusuf, charity was intertwined with justice. His teachings could be used to encourage policies that ensure the fulfilment of basic needs for all, challenging the normalisation of economic and social marginalisation. By embracing such an ethos, we can cultivate a more equitable society that prioritises community welfare over individual gain.
Shaikh Yusuf’s stance against colonial oppression underscores a profound ethical commitment to justice and peace. His legacy inspires our active resistance to genocide, war, and systemic violence, and promoting solidarity with oppressed communities.
His ethics of community-making amid hardship and global connectedness call for building solidarity in a world marked by genocide, war and conflict. Shaikh Yusuf’s example should be put to use in fostering collective action across boundaries of race, religion and creed against injustice, reminding us that resistance requires a united front. In this way, we can embody Shaikh Yusuf’s ethical principles through international and local justice initiatives, humanitarian efforts, and advocacy for a world free from violence and oppression.
Conclusion
Shaikh Yusuf al-Maqassari’s transoceanic ethics provide a framework for addressing the multifaceted challenges of our time. His life and teachings illuminate the interconnectedness of our global community, encouraging shared responsibility for the planet’s future viability and for establishing fair and just existences. Drawing on his legacy, we can cultivate a culture of compassion, solidarity, and ethical engagement that transcends borders and repairs our planet.
References
Dangor, S. 2014. Shaikh Yusuf Of Macassar: Scholar, Sufi and freedom fighter. Lambert,
Jappie, S. 2018. Between Makassars: Site, Story, and the Transoceanic Afterlives of Shaikh Yusuf of Makassar, Doctoral dissertation, Princeton University.
Rafudeen, A. 2018. Resisting the Statist Reduction of the Self: On the Effects of Shaikh Yusuf’s ‘anti-politics’. Alternation. 23: 284-301.
This article is based on an online presentation at the 3rd International Conference on Public Administration and Governance, Universitas Brawijaya, Malang, Indonesia, October 30, 2024.
- Aslam Fataar is Research Professor in Higher Education Transformation, Department of Education Policy Studies, Stellenbosch University.
