His point was primarily to rebutt that it was Vinayak Damodar Savarkar who propounded TNT for the first time when other were all living in absolute harmony (your claim) . According to Bang Galore it was Shah Waliullah who first propounded it and Savarkar merely retorted.
But your point is how the TNT by Jinnah was packaged and marketed.
Unreasonable IMO. Why would they NOT accept being a minority when they were exactly that ? This actually goes against the very concept of democracy. This mentality does indeed point to the fact they discrimination or not, the thought of living in a Hindu majority country baulked them.
As a matter of fact, I avoided answering Bang Galore because it is a complex matter. After reading Ayesha Jalal on the subject, I came away with the clear impression that while Waliullah's role in the growth of fundamentalism in the sub-continent was considerable, his basic stance was on the ecumenical Muslim rejection of political association with non-Muslims. This was a generic rejection, and is akin, according to some commentators, to the exhortations of Hazrat Mohammed not to allow non-Muslims on the Arabian Peninsula.
It was not in that sense specific to India, to the Hindu Muslim interaction.
I continue to hold that the TNT had rather more recent roots than suggested by Bang Galore, and was an invention to justify the demand a separate, protective constitutional arrangement (not, at that time, a demand for partition).
As far as Muslim acceptance of their minority status is concerned, there is a paradox at work here.
As long as a minority does not feel that it will be boxed in in some manner, it does not care. InSwitzerland, the convention is that if two Swiss are in conversation, say, in German, and a French-speaking companion joins them, they all switch to French. Subtle, but telling.
Unfortunately, Muslims apparently felt an undercurrent of triumphalism among their Hindu interlocutors. How much of it was based on reality, on actual incident during interactions, is hard to tell across these decades. Much of it is supposition and conjecture, based on anecdotal evidence; there is no concrete evidence of such exchanges in published academic literature.
If there had been no triumphal expression then (it is certainly present today, six decades later), we might have had a much milder anxiety attack. History tells us that the minority was morbidly fearful of being reduced to, say, Dalit status.
It is difficult to reconstruct mental states from those days. This is at best a hypothesis.