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This article looks at the political ideology of Quaid-e-Azam Muhammad Ali Jinnah, and His relationship with Iqbal. In this article, we'll learn about the Quaid's training in London and the political creed that he proclaimed. We'll also learn about the importance of restraint, and how He protected minorities. But most of all, we'll learn about the importance of the Quaid's relationship with Iqbal.
Pakistan was named after the barrister and politician Muhammad Ali Jinnah, who was the founder of the country. From 1913 until 1947, Jinnah led the All-India Muslim League and later became the Dominion of Pakistan's first governor-general. His political career started with his political activism in India, and he eventually made his way to Pakistan. After gaining a reputation as a moderate political figure, Jinnah became a leader of the nation's Muslim minority.
The founding father of Pakistan, Quaid-e-Azam Muhammad Ali Jinah, died on September 12, 1948. The state mourned his death and his body was buried in a grand marble mausoleum in Karachi, Pakistan. The leader was ill with tuberculosis for years, despite working for 20 hours a day for several decades. He also smoked heavily, believing that any public knowledge of his lung conditions would hurt his cause of creating a separate nation for Muslims in India.
It is difficult to describe the relationship between Quaid E Azam and Allama Iqbal in one sentence. Both were brilliant poets who enjoyed world fame. The latter was also a prominent Muslim leader. Iqbal was the ex-President of the All-India Muslim League and the Provincial Muslim League of Punjab, but later resigned due to ill health. The former was considered to be the staunchest champion of the Muslim League in the country.
Although the correspondence between Quaid E Azam and Allama Iqbal is not extensive, it speaks volumes about their reliance on each other and their respective thrusts. While official historiography presents the two as one, objective insight indicates that the relationship between the two men was complex. In addition to being closely related, the two men had points of difference. Here is a look at their relationship.
After his time as a resident of Paris, Resnik stayed in London, where he became a member of the Kleinian group. He kept this theme alive through translations and review articles. He translated The Theatre of the Dream (Tavistock, 1987), The Delusional Person (with an introduction by Horacio Etchegoyen, Karnac, 2001), and The Logics of Madness. While in London, he continued to work as a therapist, translating and expanding his published works.
The political creed of Quaid-e-Azam was one that stressed unity and tolerance between Hindus and Muslims. In addition to seeking unity among Muslims, he also wanted a separate homeland for Muslims in the Indian subcontinent. He opposed the creation of a theocratic state in which religious elites have veto power. In the 1920s, the Quaid fought against the rising Hindu extremism in the country and eventually succeeded in this goal.
The Quaid also sought a separate homeland for the Muslims of Pakistan, as well as equal rights for people of other religions. He felt that exclusion erodes the wealth of a country, and was therefore determined to make the country a fully inclusive society. In addition, he believed that the two religions were separate civilizations, and that the histories and epics of each religion were different.
If you have a chance to read the biography of Quaid E Azam, you would be delighted to find out the amazing journey he took. As a politician, he travelled across the world to help make Pakistan a great nation. Among other things, he visited China, Iran, and Britain. His travels were a great source of inspiration for all of us. Then again, perhaps, it was his love of travel that inspired him to write this memoir.
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