Ye allah…. O God in human form ya rabbe mustafa tu mujhe hajj pe bula, call me to my pilgrimage, haaj, aake mai dekh lu, so that my eyes aankh se dekh lu kaaba thera, your holiness in formulation, kaaba, ya allah… Hajj ke sharaf ko phir dekh luun, so that I might see the grandeur of your gaze, ya rabbe mustafa,O God in human form, Rabbe, baichaan deen phir dikha, show me your despairing world ya rabbe mustafa, O God in human form yo soyae kaaba haath mein, I have longed to hold your image in my sleep zamm zamm ka jaam ru, to draw out the sweetness your image. Soyae kaaba haath mein..sleeping with your belief phir kya karun, and now what must I do ki mein dua rothi rahae, your mercy only brings tears jo har ghadi yae as time bends to your will. Shuul main dho theen rahae, the world only has one or two benefits har ghadi ye rasool, and time sings of your glory ishqua rasool me, love that is divine sweetness. Vo aankh dethae yae khuda , Look my way O God mere maula, my Lord kya karuun, what shoudl I do, dhe the hafae kaba ka besharaf, as I am always required to praise you as without that I am bad even shameless. Pharmae thura makae boonda?? let us make our acquaintance again. Aankho mai jalwa shah ka, my eyes reflect your glory aur rabbe nath ho, making rabbis holy once more jab ruh than se ho juda, when the soul leaves the body ya rabbe mustafa, it is because of God in human form, Rabbi. Firdose mai pardose se apnae habib ka maula ali ka vastha, a wanderer such as I who longs to undertake Hajj, ya rabbe mustafa sab aele khana saath me, rabbi prophet who has provided me with nourishment jo kaash chal padae, so that seasons are mere holders of time pehle khana saath me, so I must have my first meal with you, chal padhae suyae madenn kafla, and off I go to your holy abode ya rabbe mustafa, Rabbi Prophet mujko wakeem yae baadh mae you can explain all later, thu aek saab bathle, simply say a word tharae saab ko, to the stars in the sky. Thujko nabin ka vastha, Only you know dawn ya rabbe mustafa dekh luun kaaba thera, Rabbi Prophet let me see your luminescence.
Haulae haulae, softly thu kadham barda take a step meri jaan toward me beloved God, ethna bhi youun na dar therae, do not be afraid i am here with you sang mae haan chaltha rahoon, a partner and should you accept me, a companion for life my God. Jab thalak hai bani mujhae mae meri jaan, when you and I are separated my love mushkil hai suna safar yae bada, I understand this is because of the journey that was very difficult bar sang mae therae merae hai khuda, yet on the other side of life, death, we will find each other again, I will see you again my God. Sapna saja hai kal kissnae dekha, the dream of your gloriness is far away phir sae naya chal meri jaan, yet when revealed it is understood as life. Chal meri jaan, sochae bina, chal maeri jaan, foolishly let us begin and end this contract called life. Jag tho hai bada zulmi ieza, the world after all is too big to comprehend even for us eiski na suun yae hai kisi ka bina thus, do not listen to it call thora yakeen tho rukh merae humnava, you too can use the same discretion Love. Khud pae zara lafzo sae thu kar, Use this knowledge to free me, a lowly and unknowing human being from the world of bondage. Khushi ko baya jo bhi sanam, the happiness that was stolen from us will be returned I am certain as this is our story, God. Bhul ja jalkae basa, Together we can forget the incomprehensible world ever existed lae hum kahin apna jahan, so that we may chart out a path for ourselves chal meri jaan, come take me with you, God. Ho pal jo bhi humnae gavaayae, every second that I lost being without you aaa unka har jana bharkae complete it by bringing that knowledge home aanae valae palko manayae, or how else can I care for the second that is almost here. Aur unko dukh bana kae huum jeelae, as such let us make grief our happiness har khushi ko hum jeelae sufilae, and live out our lives like the saintly sufi, aae kae thujhae chal meri jaan, once and for all. I will then have also captured you. Dukhna bana har khushi sufilae, I promise a different life for you, a better one, one that a sufi saint would approve of. Ek thujhae kae aaaa chal meri jaan, therefore sochae bina, foolishly haulae haulae and softly, so softly thu kadham bada, take a step toward me meri jaan beloved, eithna bhi youun na dar therae sang, now that as man I am close to you once more. Mae haan chaltha rahoon jab thalak hai bani mujhae mae, this warring life that never sought peace came from hate. Therefore, I entreat you for a divorce and so that we can build a better life together today, O God.
There has to be a concomitant moral response to why people are driven to destroy one another. To do this here are some salient instructions to follow. Moral rights are a necessity and the way to begin this dialogue is with those whose dignities were violated beyond human recognition. It is a belief that moral human beings have to accept the values of those who survived the horrors of war as the standards of moral righteousness and therefore rights. Blasphemy against God are crimes and no one human being is blameless in this regard. The task lies now in identifying and removing that blasphemy as a means of resurrecting moral law. It is probably hubris to claim that victims of world war II, especially those who perished in labor camps both in Europe and in South Asia, the Jews and those under the rule of a deceitful dictatorship. Non-violent movements during that time is as good place as any to begin such a conversation. But these two events come up over and over again as crimes that are not acceptable. They are not forgivable and never will be because the incidents also were connected to the affairs of God in our lives. The Shoah is not something God accepted, and brutality as a means of living is also not what a loving God accepted. Therefore, the number one lesson that we must draw as moral is that one does not make victimhood a right to their personhood but rather a place of moral contestations. EVERYONE should be a part of this important appeal as it pertains to self-government demonstrated by MK Gandhi and by ambitious democracies in the world such as Israel. Proponents of terror such as ISIS and AlQeida are ruled by the same laws that govern Blasphemy in religion. Their blasphemous activities injure and remove the one on one relationship that human beings are ENTITLED to have with God. No one has the right to take this humanity away. Laws from important religious authorities such as the ones in Jerusalem will take being to take into account events and judge them accordingly. Thus, if one is a terrorist or is training to become one, they should know that the hand of justice is going to reach out to them and mete out concomitant punishment. The only relationship to law a human being has in our world is with free individuals. God is widely acknowledged as the chief advocate of liberty and thus of a different dimension of human freedom, moral liberty. We need God’s help to repair lives and the only way to accomplish is to obey his works. Licentious, predatory, incriminating and other murderous acts that plague our world today have to be accounted for. Both free and enslaved human beings if they espouse the validity of truth dejure establishes all laws, criminal, civil, moral, commercial and so and so forth. Such is the power of truth in action. It is then easy to remove corrupt and disgraced people, whether they are governments, politicians, terrorists, gangsters, law enforcement and every other kind of human being. Without God life is unlivable and this is a moral reality we all accept whether we are religious adherents or adherents of a greater power than ourselves. This is the ONLY way to curb human egotism, the culprit of all actions in this world and beyond.
Alternately, the term “the politicization of aesthetics” has been used as a term for an ideologically opposing synthesis, sometimes associated with the wherein art is ultimately subordinate to political life and thus a result of it, separate from it, but which is attempted to be incorporated for political use as theory relating to the consequential political nature of art. In Benjamin’s original formulation the politicization of aesthetics was treated conceptually as the polar opposite of the aestheticization of politics, the former treated as a kind of revolutionary praxis and the latter as fascism.