PATTOKI: “That is an interesting shrine,” said Iqbal Qaiser, as he pointed towards the minaret rising from the middle of Pattoki. I later found out that the shrine was but a small part of a huge complex. The grave of the saint around which this shrine was raised was located in one corner of the courtyard. “The shrine belongs to Peer Abbas. He is popularly known as Kutiyan wali sarkar (the master of dogs)” The wali here signifies female. Almost all Sufis are referred to as females in iconography. This is in relation with God who is represented as a male figure. In Sufi poetry, a devotee, or a Sufi, presents himself as Heer, the legendary Punjabi folk lover, to Ranjha, the protagonist of the legend and a symbol of divinity in the Sufi tradition. This Sufi tradition also borrows from the Bhakhti tradition of Hinduism, in which Radha is represented as an ideal devotee approaching her God, Krishna, the male figure.
There are of course direct comparisons between Peer Abbas’s idiosyncratic association with dogs and Shaivism. For example, Lord Shiva, in his terrifying form, ugra, is accompanied by a pack of dogs, while he is depicted as mendicant ascetic. In Tantrism, Shiva, in the incarnation of Bhairava, is depicted either with the face of a dog or has a dog as his vehicle. In Bhairav temples all over India, devotees offer prayers to the statues of dogs or living dogs. Dogs wander inside and outside the temple of Kalbhairav in Varanasi, and are garlanded by worshippers. Others present them with food offerings as a form of worship.
In the Sufi tradition, death anniversary of a saint is celebrated with much pomp and fair as opposed to birthdays. The celebration is known asurs. This is because it is believed that after his death the Sufi becomes one with the divine existence, a concept similar to Monoism of Hinduism. This union is represented as a marriage ceremony where the divine is understood to be the husband (Krishna or Ranjha) while the bride (Radha or Heer) is the Sufi.
Read more: Communal Harmony