But the negationists are not satisfied with seeing their own version of the facts being repeated in more and more books and papers. They also want to… - Koenraad Elst

Here we meet the problem once more that we just discussed: scholars willfully ignoring the conclusions from related disciplines. Western linguists who support a more westerly Homeland (hence an Aryan invasion from there into India) ignore the findings of Harappan archaeology. The latter only confirms a complete cultural continuity since before the Harappan cities and lasting through their abandonment. It has failed to find a single trace of Aryans entering India. By contrast, in Central Europe, an invasion from the east ca. 2900 BCE, amply attested both by archaeology and by genetics, has been identified with Indo-Europeanization. That is what an “Aryan invasion” looks like, and it is completely missing in India. Yet, of this state of affairs in Harappan archaeology, Western scholars are completely ignorant; or else they fail to draw conclusions from it for their own field.

At the initiative of the Scheduled Tribes, targets par excellence of the missionary efforts, several Indian states have enacted laws against forcible or fraudulent conversion (which according to the missionaries and their secularist allies are non-existent anyway). But these state laws can never acquire teeth as long as the Constitution guarantees the right to propagate religion. Thanks to this unshakable guarantee, the missionary apparatus considers these anti-conversion laws as but an impotent scarecrow, useful only to underpin its own internationally propagated image of hapless victims being persecuted by an overbearing Hindu majority.

The ideal of Pakistan was launched by Iqbal in 1930, and in 1940 it became the official political goal of the Muslim League. has often been described as the cradle of Pakistan. From their better knowledge of and appreciation for modern culture, the Aligarh thinkers accepted the modern value of religious tolerance. Not to the extent that they would be willing to co-exist with the Hindus in a single post-colonial state, but at least to this extent that they wanted to do something about the image of intolerance which Islam had come to carry. Around 1920 Aligarh historian Mohammed Habib launched a grand project to rewrite the history of the Indian religious conflict.