“We can now return to the NCERT guideline which proclaims that the conflict between Hindus and Muslims in medieval India shall be regarded as political rather than religious. There is no justification for such a characterisation of the conflict. The Muslims at least were convinced that they were waging a religious war against the Hindu infidels. The conflict can be regarded as political only if the NCERT accepts the very valid proposition that Islam has never been a religion, and that it started and has remained a political ideology of terrorism with unmistakable totalitarian trends and imperialist ambitions. The first premises as well as the procedures of Islam bear a very close resemblance to those of Communism and Nazism. Allah is only the predecessor of the Forces of Production invoked by the Communists, and of the Aryan Race invoked by the Nazis.
My heart sinks at the very idea of such a sinister scheme being sponsored by an educational agency set up by the government of a democratic country. It is an insidious attempt at thought-control and brainwashing. Having been a student of these processes in Communist countries, I have a strong suspicion that this document has also sprung from the same sort of mind. This mind has presided for long over the University Grants Commission and other educational institutions, and has been aided and abetted by the residues of Islamic imperialism masquerading as secularists.”

— Sita Ram Goel , book The Story of Islamic Imperialism in India

The Story of Islamic Imperialism in India (1994)

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Sita Ram Goel 192

Indian activist 1921–2003

Sita Ram Goel book The Story of Islamic Imperialism in India

The Story of Islamic Imperialism in India (1994)

“In other words, Islam can never allow a true Muslim to adopt India as his motherland and regard a Hindu as his kith and kin. That is probably the reason why Maulana Mahomed Ali, a great Indian but a true Muslim, preferred to be buried in Jerusalem rather than in India.”

Bhimrao Ramji Ambedkar (1891–1956) Father of republic India, champion of human rights, father of India's Constitution, polymath, revolutionary…

Source: Pakistan or The Partition of India (1946), pp. 330-331

“In the true sense, we are all Hindus although we may practise different religions. … It is the distinction between Hindus and non-Hindus that has created all the trouble in this country and has even led to the partition of our motherland. … If the distinction were to go then there will be no conflict between Hindus and non-Hindus.”

M. C. Chagla (1900–1981) Indian politician and judge

Elst, Koenraad (2014). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa. p. 363

“In due course of time, Hindus will cease to be Hindus and Muslims will cease to be Muslims, not in a religious sense because that is the personal faith of an individual, but in a political sense as citizens of one state.”

Muhammad Ali Jinnah (1876–1948) Founder and 1st Governor General of Pakistan

Address to the Constituent Assembly (1947)

“The fatwas reflect this belief in double standards. The differential attitude to conversion and apostasy illustrates this vividly. Islam regards it as a right and duty to convert persons from other religions. The ulema vehemently insist on it....Exactly the same position holds in regard to doing something or refraining from doing something out of regard for the other person’s religious sentiments.....An even more vivid instance is the stance in regard to the continuation of religious practices. It is the right and duty of a Muslim to carry on his religious rituals. ...Under no circumstances can the Islamic ruler give permission to kafirs to continue their religious rites, declares the Fatawa-i-Rizvia, and asks: shall he permit them to practise their kufr and thereby himself become a kafir?...It adds that there are several Hadis to the effect that no non-Muslim should remain in the Arab island...So, no non-Muslim shall be allowed to stay in the Arab island, but if a Bangladeshi who has entered India illegally is asked to leave, that is an assault on Islam!...Similarly, even today in no Islamic state can teachers in a school impart religious education of their faith to non-Muslim children...No restriction can be tolerated on teaching of the Quran and on religious instruction, declares Kifayatullah. ...And yet if we were to go by secularist discourse there is no religion which has abolished distinctions as Islam has, there is no religion which treats all equally as Islam does!”

Arun Shourie (1941) Indian journalist and politician

The World of Fatwas (Or The Shariah In Action)

“A dark old world was devastated by wars between conflicting religions. A dark modern world faces wars between conflicting economic and political fanaticisms in which are intertwined race hatreds.”

Franklin D. Roosevelt (1882–1945) 32nd President of the United States

1930s, Address at Chautauqua, New York (1936)

“Unfortunately, the source of all this conflict between the Sunnis and Shia is some major powers that do not want religious unity amongst Muslims.”

Yousef Saanei (1937) Iranian grand ayatollah

The Women’s Mufti: Interview with Grand Ayatollah Yousef Saanei http://www.aawsat.net/2007/04/article55263124, Asharq Alawsat, April 2007.
2007

“According to Qazvini, Shahjahan’s orders in this regard were that captives were not to be sold to Hindus as slaves, and under Muslim customers they could only become Musalman.”

Shah Jahan (1592–1666) 5th Mughal Emperor

Amin Qazvini, Badshah Nama, Ms. Raza Library, Rampur. p.405. cited by Lal, K. S. (1990). Indian muslims: Who are they.

“If the Hindus sang Vande Mãtaram in a public meeting, it was a ‘conspiracy’ to convert Muslims into kãfirs. If the Hindus blew a conch, or broke a coconut, or garlanded the portrait of a revered patriot, it was an attempt to ‘force’ Muslims into ‘idolatry’. If the Hindus spoke in any of their native languages, it was an ‘affront’ to the culture of Islam. If the Hindus took pride in their pre-Islamic heroes, it was a ‘devaluation’ of Islamic history. And so on, there were many more objections, major and minor, to every national self-expression. In short, it was a demand that Hindus should cease to be Hindus and become instead a faceless conglomeration of rootless individuals. On the other hand, the ‘minority community’ was not prepared to make the slightest concession in what they regarded as their religious and cultural rights. If the Hindus requested that cow-killing should stop, it was a demand for renouncing an ‘established Islamic practice’. If the Hindus objected to an open sale of beef in the bazars, it was an ‘encroachment’ on the ‘civil rights’ of the Muslims. If the Hindus demanded that cows meant for ritual slaughter should not be decorated and marched through Hindu localities, it was ‘trampling upon time-honoured Islamic traditions’. If the Hindus appealed that Hindu religious processions passing through a public thoroughfare should not be obstructed, it was an attempt to ‘disturb the peace of Muslim prayers’. If the Hindus wanted their native languages to attain an equal status with Urdu in the courts and the administration, it was an ‘assault on Muslim culture’. If the Hindus taught to their children the true history of Muslim tyrants, it was a ‘hate campaign against Islamic heroes’. And the ‘minority community’ was always ready to ‘defend’ its ‘religion and culture’ by taking recourse to street riots.”

Sita Ram Goel (1921–2003) Indian activist

Muslim Separatism – Causes and Consequences (1987)

“It is highly doubtful if the Mughal period deserves the credit it has been given as a period of religious tolerance. Akbar is now known only for his policy of sulh-i-kul, at least among the learned Hindus. It is no more remembered that to start with he was also a pious Muslim who had viewed as jihãd his sack of Chittor. Nor is it understood by the learned Hindus that his policy of sulh-i-kul was motivated mainly by his bid to free himself from the stranglehold of the orthodox ‘Ulamã, and that any benefit which Hindus derived from it was no more than a by-product. Akbar never failed to demand daughters of the Rajput kings for his harem. Moreover, as our citations show, he was not able to control the religious zeal of his functionaries at the lower levels so far as Hindu temples were concerned. Jahãngîr, like many other Muslim kings, was essentially a pleasure-seeking person. He, however, became a pious Muslim when it came to Hindu temples of which he destroyed quite a few. Shãh Jahãn did not hide what he wanted to do to the Hindus and their places of worship. His Islamic record on this score was much better than that of Jahãngîr. The reversal of Akbar’s policy thus started by his two immediate successors reached its apotheosis in the reign of Aurangzeb, the paragon of Islamic piety in the minds of India’s Muslims. What is more significant, Akbar has never been forgiven by those who have regarded themselves as custodians of Islam, right upto our own times; Maulana Abul Kalam Azad is a typical example. In any case one swallow has never made a summer.”

Sita Ram Goel (1921–2003) Indian activist

Hindu Temples – What Happened to Them, Volume II (1993)

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