While our leaders and the Supreme Court keep chanting, ‘All religions are one’; while they keep recalling the Vedic pronouncement, ‘Truth is one, onl… - Arun Shourie

That is why Maulana Ahmad Riza Khan is only being true to the Faith when, as we saw at the beginning of the chapter, he says that the glory of Islam consists in having science bend to it, not in its bending to science. What holds for science holds a fortiori for mere historical ‘facts’—of whether there have been a hundred Caliphs or twelve.

Furthermore, we are instructed, when we do come across instances of temple destruction, as in the case of Aurangzeb, we have to be circumspect in inferring what has happened and why.... the early monuments – like the Quwwat-ul-Islam mosque in Delhi – had to be built in ‘great haste’, we are instructed...Proclamation of political power, alone! And what about the religion which insists that religious faith is all, that the political cannot be separated from the religious? And the name: the Quwwat-ul-Islam mosque, the Might of Islam mosque? Of course, that must be taken to be mere genuflection! And notice: ‘available materials were assembled and incorporated’, they ‘clearly came from Hindu sources’ – may be the materials were just lying about; may be the temples had crumbled on their own earlier; may be the Hindus voluntarily broke their temples and donated the materials? No? After all, there is no proof they didn’t! And so, the word ‘plundered’ is repeatedly put within quotation marks!
In fact, there is more. The use of such materials – from Hindu temples – for constructing Islamic mosques is part of ‘a process of architectural definition and accommodation by local workmen essential to the further development of a South Asian architecture for Islamic use’. The primary responsibility thus becomes that of those ‘local workmen’ and their ‘accommodation’. Hence, features in the Qutb complex come to ‘demonstrate a creative response by architects and carvers to a new programme’. A mosque that has clearly used materials, including pillars, from Hindu temples, in which undeniably ‘in the fabric of the central dome, a lintel carved with Hindu deities has been turned around so that its images face into the rubble wall’ comes ‘not to fix the rule’. ‘Rather, it stands in contrast to the rapid exploration of collaborative and creative possibilities – architectural, decorative, and synthetic – found in less fortified contexts.’ Conclusions to the contrary have been ‘misevaluations’. We are making the error of ‘seeing salvaged pieces’ – what a good word that, ‘salvaged ’: the pieces were not obtained by breaking down temples; they were lying as rubble and would inevitably have disintegrated with the passage of time; instead they were ‘salvaged ’, and given the honour of becoming part of new, pious buildings – ‘seeing salvaged pieces where healthy collaborative creativity was producing new forms’.

First, our scholars have not spared time for this vital material for the same reason on account of which they have not spared time for other things vital to our existence as a country. Most of the intellectual work in India consists in writing footnotes to work being done in the West—this has been so in the case of Marxist intellectuals even more than it is in the case of the others. And when our intellectuals are not engaged in writing these footnotes, they are busy following the fashion of the day in Western circles, busy ‘applying’, as the phrase goes, to Indian material the notion or ‘thesis’ which has become fashionable in the West. In a word, our scholarly work is derivative. So the first reason there has been no substantial study of the fatwas in India is that they have not yet caught the eye of the West.