Punjabi nationalists and Punjabi liberals on social media often say that Waris Shah (an 18th-century Punjabi poet) referred to his contemporary Ahmad Shah Durrani as a “rabid dog of Kabul” or “Kabuli dog” in his poetry. To determine the truth, I researched the matter and read several translations of Waris Shah’s “Heer.” To my surprise, I found no evidence in his poetry supporting such claims. It dawned on me that Waris Shah’s poetry has been grossly misinterpreted and exploited.
In reality, Waris Shah derisively likens men and women to various kinds of animals throughout his poetry. In one or two instances, depending on the version, he likens a group of aggressive women to Kabuli dogs, implying that they were as fierce as the female dogs of Kabuli breed. This comparison is not intended as a reference to Ahmad Shah Durrani, the Afghan people, or their invasion of Punjab. It is crucial to note that Ahmad Shah Durrani’s homeland and capital was Qandahar, not Kabul. Consistently, Waris Shah designates him and his army as “Qandahari” in his verses.
Following is the relevant screenshot with Urdu translation:
As previously mentioned, Waris Shah consistently refers to Ahmad Shah Abdali and his troops as “Qandaharis” throughout his poetry. In one instance, he describes the Qandaharis as having occupied Punjab, while in another, he identifies the conqueror of Punjab as a Qandahari. Importantly, these references to Ahmad Shah Durrani and the Qandaharis are devoid of any mocking or derogatory intent. Relevant Screenshots from the translated Heer as follow:
Narratives of Punjabi nationalists and Indians frequently portray Sikhs as heroic defenders of Punjab against foreign invaders. Given this portrayal, one might anticipate Waris Shah’s poetry to extol their virtues. However, contrary to this expectation, Waris Shah’s verses often present a markedly different perspective. For instance, he derides all Jats (Sikhs) as iman-farosh (ایمان فروش), thieves and high-way robbers.
Waris Shah was, in fact, troubled by the rise of the Sikhs in Punjab. He wrote that in 1766-67 AD, the Jats (Sikhs) had become the dominant chieftains of the region. Under their rule, the Ashrafia, or noble families, were reduced to ruins while the base and lowly prospered. Thieves ascended to the positions of Chauhdris, women of ill repute disguised themselves as the righteous, and groups of malevolent individuals thrived exponentially.
The term “Jat” appears in Waris Shah’s couplets, but it’s clear he refers to the Sikh Khalsa, primarily composed of Jats, who had established dominance over much of Punjab by 1767. Elsewhere, he laments the decline of the Muslim Ashrafia, a consequence of the Sikhs’ rise.
Waris Shah himself was a Sayyid, part of Punjab’s Ashrafia. Naturally, he resented the Ashrafia’s downfall and the ascendancy of those he considered “Kameen” (base and lowly). The Sikhs were particularly harsh towards Punjab’s Sayyids, Pirs, and Mullahs. As the Sikhs gained power, the Sayyids’ influence waned.
It is interesting to observe that Waris Shah counted Pashtuns among nobility (شرفا) of Punjab. Many of these Pashtuns resided in Punjab and spoke Pashto as evident from his poetry.
One such Pashtun settlement in Punjab was Kasur. Waris Shah, who received his education in Kasur, was deeply saddened by its devastation at the hands of the Sikhs. On Twitter, I saw a Punjabi nationalist claim that Ahmad Shah Durrani caused the devastation of Kasur. This is incorrect. The Afghans of Kasur were actually staunch allies of Durrani. It was Sikh marauders who plundered and burned Kasur in 1763, and again in 1770.
An important note
The poetry of Waris Shah has been heavily distorted, with additions made by later generations, including Sikhs. As such, it cannot be considered a reliable historical source, and no part of it can be definitively attributed to Waris Shah.
Waris Shah identified with the vanishing “Ashraf” Mughal elite, so it makes perfect sense why he’d be against anyone who’d challenge the old nobility, be they Durranis or anyone else. I personally think he actually did deride both Afghans and Jatts (including Muslims), but that was his own bias. You can call it the seething of a nationalistic poet watching his social order turn upside down.