Kashmir’s history shows how individuals like Shaikh-ul-Alam translated social suffering into ethical and collective reform.
The essay critiques contemporary Kashmiri politics for lacking moral vision and public accountability.
Revisiting past leadership models offers guidance for rebuilding social and political responsibility today.
Different societies in their historic periods have produced some Great men. The concept of Great Men, in the context of the Indian subcontinent, has its roots in the Indus Valley Civilization. The archaeological discovery of the “Great King or Priest-King” statue and the subsequent generalizations by archaeologists and historians reflect the presence of a high figure in the first urban civilization of the Indian subcontinent. Whether he was an insidious or generous, socio-political or religious figure is a mystery due to the continuous failure in deciphering the pictographic script of this period.
In the subsequent centuries of ancient India, social-political leaders, including Gautama Buddha, Mahavira Jain, Harsha, Kabir, and their modern counterparts like Raja Rammohan Roy, I.C. Vidyasagar, and Bhim Rao Ambedkar, etc., strenuously fended off the pernicious treatment of caste, class, and gender hegemony, responsible for the privation of the impoverished sections of society. Interestingly, these leaders didn’t always come from privileged positions; most of them were members of the rank and file. They conspicuously emboldened the people to fight for their rightful entitlements, for which they had been deprived for a long period.
Kashmir spectacularly produced Great Men who, in times of necessity, brought about transformations and in return were honored with widespread obeisance. This article aims to rekindle the memory of the brighter aspects of the past in the hope that doing so would, perhaps, guide the political and social leaders of the valley. Considering history as a process, the line of demarcation between historical times is crossed when people cease to live only in the present and become consciously interested in both their past and future. The burgeoning uncertainties within South Asia, driven by shifting political priorities among partisan communities, compel regions like Kashmir to seek solace in the past, characterized by “pluralistic and tolerant character,” notes T.N. Madan.
Here, the pluralism of Kashmir shouldn’t be confused with “syncretism,” a more recent concept subjected to thorough scholarly attention. Examining the history of Kashmir from a broader perspective, it too contains the chequered past and stigmas of terror like other regions in South Asia, the most recent one being the mass exodus of the Pandit community. Terrorizing the present by invoking such events (trending in South Asia) reflects our mission toward murdering the history. In times of social unrest, it is important to address how ungrudgingly great Men in Kashmir became forces of social navigation and rescued society from lamentable circumstances.
Shaikh-ul-Alam, or Alamdar-i-Kashmir (flag bearer of Kashmir), was a vibrant figure and founder of the Rishi school of thought (a regional strand of Sufism) who left his mark and became a more significant figure for posterity than for his own generation. Shaikh-ul-Alam lived the greater part of his life as an itinerant and spread the message of monotheism like other saints of the Islamic world. Apart from his religious endeavours, it is also important to bring to light the social forces that tempted him to react accordingly and made him a social phenomenon.
Hegel, citing E.H. Carr in his most splendid work What is History, said, “The great man of the age is the one who can put into words the will of his age, tell his age what its will is, and accomplish it. What he does is the heart and essence of his age; he actualizes his age.” Shaikh-ul-Alam, in a similar way, embarked on social justice, ethical reform, and environmental consciousness, “like granite, he stood firm on the path he had chosen”, writes Parimoo. He made a profound impact on Kashmiri society through his extensive efforts in reform and social critique.
As before him, society in Kashmir was experiencing glaring social inequalities and injustice. He foregrounded the social disparities and maltreatment of marginalized people. His vision towards nature, health, and socio-communal cohesiveness reflects his alacrity towards the wellbeing of people. His famous verses include “Ann poshi teli yeli wan poshi,” which highlights the dependence of human existence on the survival of green gold and rebukes the contemporary “parochial and callous-minded” people. G.N. Gauhar, in his book “Kashmir Mystic Thought,” enumerates numerous Shrukh (style of his poetry) of Shaikh-ul-Alam in which he fervently encourages people to rise above the religious barriers and strive for common good.
The ideas perpetuated by this great man are relevant for the current and ages to come. It is necessary to take into consideration the ghastly structure of societies, not just in Kashmir but within other regions of the subcontinent. When it was normal for one section to prosper at the expense of others, the Great Men like Shaikh-ul-Alam stoutly spread ideas like justice, equality, rights, etc. Here arises a question: how personalities like him rose against monotonous social norms? E.H. Carr, while outlining the relationship between an individual and society, notes, “Society and the individual are inseparable; they are necessary and complementary to each other…” Shaikh-ul-Alam, like any other human being, was a product of his social circumstances, and when he rose above the threshold of common consciousness, he started influencing the society itself. More accurately, it was not only his own whim to look after the change; rather, it was the social force of those unconscious people who were suffering from day-to-day vicissitudes.
The motive behind the democratization of the societies was to replace the Great Men with masses to bring about requisite change in society in which everyone can express their views. National Conference (NC), one of the largest and most popular political party in Kashmir, has often disappointed the people by the public statements delivered by its leaders. For instance, in December 2025, Syed Ruhullah Mehdi, one of the core leader of National Conference, attended a program as chief guest organized by the Kashmiri students at Jamia Millia Islamia. After several thematic changes, panelists finally spoke about “Drug Abuse in Kashmir.” Aga Ruhullah Mehdi, during the question-and-answer session, made the platitude “policy formulation is subject to public demand.” The condition of Civil Society and demands made by public is too well-known to be repeated here in detail.
Such statements are exposing the paradoxical situation of politics within Kashmir. The licensed wine shops working under government security reflect two possibilities: either there is an upper hand and consent of political parties, or they are pawns of a great hunt. These loopholes need to be filled by contemporary great men armored with social visions and political ideals. Obviously, they can’t match the vitality of Great Man like Shaikh-ul-Alam and others, yet they can learn from their ideals and can restructure society accordingly. The Modern societies are more conscious than ancient and medieval times. Despite widespread consciousness, it is worth concerning if people are not able make demands for changes in public policies, and government lacks the power to pass pronouncement for public welfare.
Waheed Ahmad Rather is a researcher, writer, and student of History and Culture at Jamia Millia Islamia, New Delhi. His academic writings have been published in journals such as Asian Affairs, Asian Ethnicity (Taylor & Francis Group), and Sage.
