Dabistan-i-Mazahib: A Hidden Gem of Interfaith Pluralism from Mughal India

By New Age Islam Staff Writer 16 May 2025 The Dabistan-i-Mazahib holds deep contextual relevance today as societies around the world, including India, grapple with rising religious intolerance, identity-based politics, and cultural polarization. In such a climate, this 17th-century text serves as a powerful reminder of India’s historically pluralistic ethos, where diverse faiths engaged in dialogue rather than conflict. By documenting and respecting a wide range of religious traditions—from Hinduism and Islam to Sikhism and lesser-known sects—the Dabistān challenges modern narratives of exclusivism and promotes a spirit of inquiry, tolerance, and mutual understanding. Its rediscovery can inspire educators, policymakers, and interfaith leaders to revive a culture of respectful coexistence in a deeply divided world. Major Points: 1. The Dabistan-i-Mazahib was composed in Persian in the mid-17th century, in the reign of Mughal Emperor Shah Jahan. 2. The Dabistan-i-Mazahib consists of twelve chapters. Each chapter discusses one or more religious groups or schools. 3. It is the eclecticism of the Dabistan-i-Mazahib that makes it different. While religious controversies were the norm, this book promoted comprehension and dialogue. 4. Dabistān is an example of deferential engagement with difference. It reminds us that dialogue between religions is not a new phenomenon but a lived reality in India's history. ----- In a time when religious intolerance and sectarianism are just routine fare in the headlines, the discovery of books like Dabistan-i-Mazahib is a cause for renewed optimism. The title of the book literally means "School of Religions," and this 17th-century Persian text tells a wonderful story of religious pluralism that once thrived in early modern India. The author is anonymous, but the Dabistan-i-Mazahib follows the history and thought of the different religions and groups that lived together in the Mughal Empire. It is written in an inquiring, generous, and often sympathetic voice—a precious commodity for its time, and perhaps even more for ours. This article explores where the Dabistān originates, how it is structured, and what it contains. It shows how it provides commentary on different religions and concepts. It also examines how it remains relevant today, particularly to multicultural societies such as India. The Origin of Dabistān-i-Mazāhib The Dabistan-i-Mazahib was composed in Persian in the mid-17th century, in the reign of Mughal Emperor Shah Jahan. We do not know with certainty who the author was, but most scholars are of the opinion that he was a Zoroastrian or born of Zoroastrian descent, by the name of Mīr Du'l-Fazl or Mōbed Shāh. Some others suppose that he could have been a Kashmiri or even a Shi'a Muslim who was deeply interested in mysticism. Whoever he was in reality, what matters more is his approach to learning: he was inquisitive, liberal, and genuinely interested in knowing about various beliefs. The Dabistān stands out from court histories or religious polemics of its day because it was not intended to praise monarchs or argue against other religions. It was composed by an itinerant and watchful scholar who stayed in various societies, met their rulers, and participated in their rituals. His book provides fascinating insights into the religious and intellectual life of the subcontinent of India. A Pilgrimage to India's Holy Places The Dabistan-i-Mazahib consists of twelve chapters. Each chapter discusses one or more religious groups or schools. The author does not arrange them in a hierarchy of priority. Rather, each chapter discusses a single school or group. It has the impression that readers are going through a traveller’s journal or a philosophical inquiry, and not a religious controversy. Next we will summarize the key points and issues in each chapter. 1. The School of the Magians (Zoroastrians) The Dabistān begins with a succinct description of the religion of the Zoroastrians. This is quite natural in light of the author's personal background. The author describes the ancient Persian rituals, the fire worship, the conflict between good and evil, and how the practice of Zoroastrianism lost its strength after the Arab conquest of Persia. This chapter also condemns the orthodoxy and dogmatism that had infiltrated Zoroastrian practice. To the surprise of most readers, it is full of reformist zeal and nostalgia, and the author bemoans the loss of Iran's venerated antiquity and prescribes methods of bringing it back. 2. School of the Hindus The second chapter is the longest and, in this writer's opinion, the most fascinating. The author writes about various schools of Hindu philosophy, such as Vedanta, Samkhya, Yoga, and Nyaya. The author makes karma, reincarnation, and moksha easy to understand. The author explains Hindu rituals, caste systems, and ascetic life. What matters is his encounter with Hindu scholars, his reflection on their texts such as the Vedas and Puranas, and his attempt to comprehend ideas which are non-Abrahamic religions. He does not idealize nor caricature Hinduism; instead, he attempts to comprehend its inner logic. 3. The Brahmin School and the Teaching of Vedanta In another section, the author is more specifically concerned with Vedanta and its mystical basis. He recounts discussions with learned Brahmins who expound Advaita (non-dualism), the belief in the ultimate reality (Brahman) as one and indivisible. The style of writing here shifts to more contemplative, as the writer is interested in metaphysics. He compares Vedantic ideas with Sufi and Neoplatonic ideas, finding unexpected similarities. 4. The School of the Sufis The Sufis chapter is an insider's view of Islamic mysticism. The author explores the different Sufi orders in India—the Chishtis, Qadiris, Suhrawardis—and their spiritual training methods. He writes about divine love, self-annihilation (Fana), and union with God. What is striking is the author's respect for the emotional and ethical richness of Sufism. He describes how Sufis treated Hindus, their employment of music (Sama), and their criticism of legal severity. In a sense, the Sufi chapter serves as a bridge between Islamic and Indian spiritual traditions. 5. The School of the Shi'ites The writer examines Shi'a Islam at length, noting the ways in which Shi'a practice diverges from that of the Sunnis in law, ritual, and the way the imams are revered. He discusses the nature of Imamat and the role of reason in Shi'a theology. It also talks about the issues caused by wars in the Islamic world. It tries to show Shi'ism in a balanced manner, neither praising excessively nor blaming excessively. 6. School of the Sunnis The Sunni chapter discusses laws, beliefs, and various schools of Islamic law. The author has a special interest in the Ash'ari and Maturidi schools of belief and their disputes with rational groups such as the Mu'tazila. This chapter is more sombre in tone since the author does not agree with strict readings of texts and the dominance of religion. He also examines political Islam and how it influences beliefs and thinking. 7. The School of the Jews The Jewish section is brief but clear. It is an external observation on Jewish traditions, sacred texts, and synagogues in India. The author is fascinated by the Jewish oral traditions and their emphasis on laws. 8. The School of the Christians Christianity is also very interesting, especially the controversies between Catholics and Protestants. The author is specifically interested in the Christian doctrine of the Trinity and in the life of Jesus. He talks to Jesuit missionaries in the court of Akbar and gives a partial understanding, though perplexed, regarding Christian beliefs. 9. The School of the Raushaniyyas This chapter examines a lesser-known mystical movement founded by Bayazid Ansari in northwestern India. The Raushaniyyas integrated Sufi thought with reformist zeal, opposing both Mughal and orthodox Islamic elites. The author presents their poetry, visions, and distinctive practices. 10. The School of the Mahdavis This section talks about the Mahdavi group, who expected a Mahdi (guided one) to emerge to revive Islam. The author views the austere lifestyle, communal living, and apocalyptic visions of the group to position them in the broader Islamic world. 11. The School of the Sikhs One of the integral pieces of history is the author's description of the Sikhs. In the early 17th century, he came across people who were followers of Guru Nanak and gave a first-hand description of the Sikh religion, the teachings of Guru Granth Sahib, and the community's focus on equality, service, and piety. This chapter is highly significant as it is among the earliest non-Sikh accounts of Sikhism and its evolution from a mystical movement to an identity-conscious society. 12. School of the Sarmatians (Fakirs) The last chapter talks about the Sarmatians, who were itinerant thinkers and beggars. They were not members of most religious sects. They were atheists, sceptics, nature worshippers, and those who broke conventions. The author commends their willingness to question and live freely. A Text of Radical Pluralism It is the eclecticism of the Dabistan-i-Mazahib that makes it different. While religious controversies were the norm, this book promoted comprehension and dialogue. The author never states that all religions are the same, but he feels that no single religion possesses the complete truth. He states: "Each group thinks its own way is the right one. But the wise seeker must listen to them all." The Dabistān foreshadowed concepts later attributed to the Enlightenment in Europe, including freedom of mind, toleration of religion, cautious observation, and admiration for diversity. Relevance in Modern India Why would anybody care to read the Dabistan-i-Mazahib in the 21st century? The reason is its method and message. Today, India's religious climate is again strained through political polarisation, social disintegration, and communal violence. At such a time, the Dabistān is an example of deferential engagement with difference. It reminds us that dialogue between religions is not a new phenomenon but a lived reality in India's history. The book is also stereotype-defying. Hindus are not idol-worshippers, Muslims are not fanatics, and Christians are not colonial agents. Rather, each religion is handled sensitively, at times even with affection. A Forgotten Legacy While it is wonderful, the Dabistān is not well known today. It was translated into English by David Shea and Anthony Troyer in the 19th century, but it is not part of most school curricula. It is not in general use among scholars of religion, history, and philosophy. Still, discovery could help create a better understanding of India's religious heritage. Conclusion The Dabistan-i-Mazahib is not just a historical text—it is Indian in spirit. It was penned by someone who went to visit temples, mosques, and monasteries, and it tells the story of curiosity, humility, and hope. In a world torn apart by different beliefs, the Dabistān offers us a different paradigm: not converting others, not conquering others, but living side by side. It reminds us that being taught by one another is not a danger—it is a prerequisite. And maybe, just maybe, the school of religions it dreamed of still has something or two to tell us. URL: https://www.newageislam.com/books-documents/dabistan-mazahib-gem-interfaith-pluralism-mughal/d/135551 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism