“That the Babri Masjid replaced a pre-existent centre of worship, is also indicated by the fact that Hindus kept returning to the place, where more indulgent Muslim rulers allowed them to worship on a platform just outside the mosque. This is attested by a number of different pieces of testimony by Western travelers and by local Muslims, all of the pre-British period, as well as from shortly after the 1856 British take-over but explicitly referring to older local Muslim sources. A number of these documents have been presented by Harsh Narain and A. K. Chatterjee. That they are authentic and have a real proof value, is indirectly corroborated by the attempts made to make two of them disappear, which Harsh Narain and Arun Shourie independently discovered.”

— Koenraad Elst

1990s, Ayodhya and After: Issues Before Hindu Society (1991)

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Koenraad Elst 144

orientalist, writer 1959

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“The existence of the medieval temple had long been firmly established. There was testimony upon testimony of Hindus bewailing and Muslims boasting of the replacement of the temple with a mosque; and of Hindus under Muslim rule coming as close as possible to the site in order to celebrate Rama’s birthday every year in April, in continuation of the practice at the time when the temple stood. None of the written sources, whether Hindu, Muslim or European, contradicted the pre-existence of a Rama temple at the site.”

Koenraad Elst (1959) orientalist, writer

2000s, Ayodhya, the Finale (2003)

“Until 1989, there was a complete consensus in all sources (Hindu, Muslim and European) which spoke out on the matter, viz. that the Babri Masjid had been built in forcible replacement of a Hindu temple.”

Koenraad Elst (1959) orientalist, writer

2000s, Who is a Hindu, (2001)

“In the case of their purely concocted grand theory of pre-Muslim persecution of Buddhism by Hindus, we see our leftist historians throw all standards of source criticism to the wind. Such is their eagerness to uphold this convenient hypothesis, and their care not to endanger what little supportive testimony there is. After all, from the millennia of pre-Muslim religious pluralism in India, there are not even five testimonies of such persecution, so these few should be scrupulously kept away from criticism…. The allegation is simply repeated, and amplified, in all secularist history-books….. Incidentally, Hsuen Tsang's statement that his patron, king Harsha, worshipped both Buddha and the Hindu goods, is always carefully kept out of secularists' invocations of Hsuen Tsang's authority, as it is one more blow to the myth of Hindu-Buddhist struggle.”

Harsha of Kashmir

Koenraad Elst 1991: Ayodhya and after: issues before Hindu society.

“It is said that saint-worship among Muslims is a practice unique to India. Dargahs of Sufis, real or figurative, are found all over the country and Muslims flock to them in. large numbers. It is a legacy of medieval times. One reason for this can be that most Indian Muslims are converted Hindus, who, when their places of worship were converted into (khanqahs and later) dargahs, did not give up visiting them. For instance, at the most holy dargah of Shaikh Muinuddin Chishti, the Sandal Khana mosque is believed to have been built on the site of a Dev temple.”

Moinuddin Chishti (1142–1236) Sufi saint

Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 5, citing P.M. Currie.

“San Diego University recently calculated that a staggering 25 percent of the population in Europe will be Muslim just 12 years from now. … Now these are just numbers. And the numbers would not be threatening if the Muslim-immigrants had a strong desire to assimilate. But there are few signs of that. The Pew Research Center reported that half of French Muslims see their loyalty to Islam as greater than their loyalty to France. One-third of French Muslims do not object to suicide attacks. The British Centre for Social Cohesion reported that one-third of British Muslim students are in favour of a worldwide caliphate.”

Geert Wilders (1963) Dutch politician

2000s, Speech at the Four Seasons, New York (25 September 2008)

“The unanimous and entirely coherent testimony that the wars in Hindustan were religious wars of Muslims against Kafirs is a different matter altogether: denying this testimony is not a matter of small adjustments, but of replacing the well-attested historical facts with their diametrical opposite.”

Koenraad Elst (1959) orientalist, writer

1990s, Negationism in India, (1992)

“Now, it is a recognised fact that the contribution of European scholars in general and of British historians in particular to the study of Muslim literature and history is invaluable. … Their painstaking diligence and honesty compel our admiration. … Indian historians owe a lot to the pioneering researches of British historians, whatever may be said about their merits and shortcomings. …. There is no need to get ruffled about such assertions. Most of the conclusions of British historians about Muslim history do find confirmation in the description of cruelties perpetrated by the Muslims in their own chronicles as well as their reiteration in indigenous source materials in Hindi, Sanskrit, Rajasthani and Marathi. Hindu source materials are few. They are also not as informative as the Muslim chronicles. But curiously enough the meagre Hindu and the voluminous Muslim source-materials corroborate and supplement rather than contradict each other about the behaviour of the Muslim regime.”

K. S. Lal book The Legacy of Muslim Rule in India

Source: The Legacy of Muslim Rule in India (1992), Chapter 3

“It will thus be seen that every time a proposal for the reform of the constitution comes forth, the Muslims are there, ready with some new political demand or demands. The only check upon such indefinite expansion of Muslim demands is the power of the British Government, which must be the final arbiter in any dispute between the Hindus and the Muslims. Who can confidently say that the decision of the British will not be in favour of the Muslims, if the dispute relating to these new demands was referred to them for arbitration? The more the Muslims demand, the more accommodating the British seem to become. At any rate, past experience shows that the British have been inclined to give the Muslims more than what the Muslims had themselves asked.”

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

Pakistan or The Partition of India (1946)

“The pogroms in Pakistan and Bangladesh after the demolition of the Babri Masjid left 50,000 Hindus homeless in Bangladesh and triggered another wave of refugees from both countries towards India. In Pakistan, 245 Hindu temples were demolished, in Bangladesh a similar number was attacked, and even in England some temples were set on fire by Muslim mobs.”

Koenraad Elst (1959) orientalist, writer

1990s, Negationism in India, (1992)

“Hindus and Mussalmans (Muslims) derive their inspiration from different sources of history”

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

Presidential Address to All India Muslim League's Session on March 22, 1940
Context: It is extremely difficult to appreciate why our Hindu friends fail to understand the real nature of Islam and Hinduism. They are not religions in the strict sense of the word, but are, in fact, different and distinct social orders, and it is a dream that the Hindus and Muslims can ever evolve a common nationality, and this misconception of one Indian nation has troubles and will lead India to destruction if we fail to revise our notions in time. The Hindus and Muslims belong to two different religious philosophies, social customs, litterateurs. They neither intermarry nor interdine together and, indeed, they belong to two different civilizations which are based mainly on conflicting ideas and conceptions. Their aspect on life and of life are different. It is quite clear that Hindus and Mussalmans (Muslims) derive their inspiration from different sources of history. They have different epics, different heroes, and different episodes. Very often the hero of one is a foe of the other and, likewise, their victories and defeats overlap. To yoke together two such nations under a single state, one as a numerical minority and the other as a majority, must lead to growing discontent and final destruction of any fabric that may be so built for the government of such a state.

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