Friday, July 4, 2025
Malik al-Shu‘ara Abu al-Faiz Faizi’s Study of Religions
By Dr. Zafar Darik Qasmi, New Age Islam
3 July 2025
Abu al-Faiz Faizi was a scholar-poet who promoted interfaith harmony by translating Sanskrit religious texts into Persian and exploring common moral values across religions with tolerance, intellectual depth, and openness.
Main Points:
1. Interfaith Study and Harmony: Faizi explored and respected various religious traditions—Islam, Hinduism, Buddhism, Jainism, Zoroastrianism, and Christianity—highlighting their shared ethical foundations such as truth, justice, and compassion.
2. Mastery of Sanskrit: Faizi learned Sanskrit and translated important Hindu texts like the Vedas, Upanishads, Bhagavad Gita, Mahabharata, and Lilavati, bringing them into the Islamic-Persian intellectual world.
3. Faizi remained rooted in Islam but researched other religions with academic fairness, rejecting sectarian bias and encouraging critical thought and cultural empathy.
4. Translation Legacy and Cultural Bridge: His translations of Lilavati, Nal-Daman, and Bhagavad Gita reflect a commitment to preserving knowledge and building bridges between Hindu-Muslim cultures during the Mughal era.
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Malik al-Shu‘ara Abu al-Faiz Faizi (1547–1595) was a great poet, translator, scholar, and thinker. He was not merely a courtier of the Mughal emperor but also a representative of the Indo-Persian cultural tradition and an advocate of intellectual tolerance. His contributions still hold a significant place in the history of Urdu, Persian, and Hindi literature.
Faizi made a remarkable impact on the literary and scholarly world. He authored several important works such as Sawāti‘ al-Ilhām, Mirāt al-Safā (a philosophical poem), Sharh-e-Kulliyāt-e-Jāmī, Masnavi ‘Alāmat, and Sulaiman o Bilqis. He also translated many religious and cultural texts from Sanskrit into Persian that were related to Hinduism, such as Kalilah wa Dimnah, Nal-Daman, and Lilavati. He also translated the Bhagavad Gita into Persian verse, and selected portions of the Atharva Veda and the Mahabharata. Thus, by learning Sanskrit, he engaged with Indian knowledge, civilization, and pluralistic values.
Importantly, by translating masterpieces of Sanskrit literature like Kalilah wa Dimnah and Nal-Daman into Persian, he created a powerful example of intercultural harmony during the Mughal period. Recognizing his literary brilliance, Emperor Akbar honoured him with the title “Malik al-Shu‘ara” (King of Poets). Even today, Faizi is remembered for his knowledge, balanced approach, and scholarly contributions.
Reasons for Faizi's Interest in the Study of Religions
Abu al-Faiz Faizi’s work on comparative religion, interfaith dialogue, and study of religions is unique in its nature. Several reasons led to his deep interest in this field:
1. Close Association with Emperor Akbar’s Religious Policy:
Faizi was among the prominent scholars in Emperor Akbar’s court. He fully supported Akbar’s policy of Sulh-e-Kul and secularism. Akbar had established a centre for interreligious dialogue and the study of religions, where scholars and spiritual thinkers from different faiths would engage in discussions. Faizi was one of the leading participants in this intellectual gathering.
2. Expertise in Sanskrit and Classical Languages:
Faizi was not only well-versed in Arabic and Persian but was also a skilled scholar of Sanskrit. Since the sacred and cultural texts of Hinduism are primarily in Sanskrit, it is likely that Faizi had studied these sources directly and deeply.
3. Diplomatic Engagements:
As a royal ambassador, Faizi came into contact with people of various ideologies, religions, and belief systems. His diplomatic role exposed him to diverse religious practices, which possibly encouraged him to study religions as a social and intellectual necessity.
4. Translation Work and Cultural Immersion:
Faizi’s passion for religious studies was also driven by his translation work. While translating Hindu texts from Sanskrit to Persian, he naturally developed familiarity with Hindu religious thought and Indian traditions.
5. Scholarship and Visionary Mindset:
Though Faizi was a celebrated writer and researcher, his literary talents were particularly visible in his Arabic works. His Quranic commentary, Sawāti‘ al-Ilhām, written entirely without dotted letters, is a brilliant example of Arabic literary excellence. At the same time, he was deeply rooted in Indian traditions and committed to the values of pluralism. His poetry reflects the cultural diversity of India and its colorful social fabric. These qualities made him a strong advocate of national and interfaith harmony, further motivating him toward the study of religions.
Abu al-Faiz Faizi's Contribution to the Study of Religions
The Quranic commentary "Sawāti‘ al-Ilhām" is considered the scholarly masterpiece of Abu al-Faiz Faizi’s intellectual life. It was written during the Mughal era, a time under Emperor Akbar when interreligious dialogue, philosophy, mysticism (Sufism), and theological discussions were widespread. Naturally, the social and cultural environment of that period influenced this Tafsir (commentary). This is why we find discussions in the work related to various religions and belief systems—clear evidence that Faizi had a deep understanding of the religions of his time. As a result, religious diversity and intellectual openness are clearly reflected throughout his work.
Including inter -religious content in a Quranic commentary was, in itself, a bold and revolutionary step. In his Tafsir, Faizi includes a wide range of ideas and references related to different faiths:
While interpreting Quranic verses, Faizi engages in comparative discussions using references from Hinduism, Buddhism, Zoroastrianism, and Greek philosophy.
His approach is reconciliatory and research-based—he does not criticize other faiths but rather seeks to understand them through thoughtful analysis.
Faizi also presents the concept of Unity of Religions in his commentary.
According to him, all religions originate from a single divine source.
He believes that the major world religions are simply different expressions of the same ultimate truth, shaped by differences in time and place.
In Sawāti‘ al-Ilhām, Faizi explains the Quranic verses with a mystical and spiritual (Sufi) perspective. He tries to uncover the inner spiritual unity that connects all religions. At various points, his interpretations appear to be influenced by the Bhagavad Gita, Upanishads, and Sankhya philosophy, even though he does not explicitly name them. This shows his deep understanding of Sanskrit and Hindu philosophical thought. Faizi also emphasizes the moral similarities among religions. He highlights how all major religions uphold values such as justice, kindness, piety, and compassion. He uses Quranic verses to bring out these shared ethical foundations in order to promote dialogue between faiths.
Furthermore, in this Tafsir, Faizi offers comparative analysis of Hinduism, Buddhism, Jainism, Zoroastrianism, Greek philosophy, Christianity, Judaism, and Islam. This clearly shows his commitment to the scholarly study of religions.
Within the broader context of Akbar’s religious vision (Din-e-Ilahi), Faizi’s Tafsir promotes tolerance, acceptance, and interfaith understanding. He rejects sectarian prejudice and emphasizes reason and spirituality as the true foundations of religion.
Thus, Sawāti‘ al-Ilhām is not merely a religious exegesis—it is a philosophical and intellectual document that provides deep insights into the efforts for interfaith harmony during the Mughal period. This work by Abu al-Faiz Faizi stands as clear evidence that Islamic tradition has always had space for dialogue, inquiry, and tolerance among religions. Scholars throughout history have contributed to this tradition and continue to do so.
Even today, in an age where interfaith dialogue, religious tolerance, and intellectual openness are crucial, this Tafsir remains highly relevant and valuable.
Hindu Religious Scriptures in the Thought of Abu al-Faiz Faizi.
Abu al-Faiz Faizi, especially in his work Sawāti‘ al-Ilhām, offers valuable insights into the religious texts of Hinduism such as the Vedas, Upanishads, Mahabharata, Bhagavad Gita, and the Puranas. His balanced views and tolerant approach are clearly reflected in his discussions.
Faizi explains that the Vedas are considered divine and sacred scriptures by the Hindus. He writes that the teachings in these texts are not only in harmony with reason and intuition but, in many places, align with the messages of divine scriptures. (Sawāti‘ al-Ilhām)
According to him, the philosophical wisdom and cosmic principles found in the Vedas are astonishing for any intelligent mind and comforting for spiritual seekers. He further states:
"The Vedas preach truthfulness, compassion, self-control, and spiritual purity—values that do not contradict the core teachings of any religion."
Just as the Sufis perceive God’s presence in all things, Faizi notes that the concept of Brahman in the Vedas reflects a similar idea of Divine Unity—an expression of the ultimate reality.
He acknowledges that the eternal truths in the Vedas align closely with pure intellect and spiritual intuition, offering light and guidance to any sincere seeker of truth, regardless of religion. (Sawāti‘ al-Ilhām)
"The Hindu concept of ‘Paramatma’ (Supreme Soul) is quite close to the Islamic concept of Allah. Though the terminology and symbolism differ, the essence is the same."
(Faizi, Tafsir Sawāti‘ al-Ilhām)
Faizi on the Upanishads
Faizi sees the teachings of the Upanishads as compatible with the ideas of Islamic Sufism, particularly the concept of Unity of Being (Wahdat al-Wujud). He observes that:
The inner knowledge and spiritual mysteries discussed in the Upanishads are similar to Islamic mystical teachings, especially in the way they describe connecting the individual soul (Atma) with the Supreme (Paramatma).
Their teachings on the impermanence of the world, self-discipline, and the quest for truth resonate with Islamic teachings on detachment and piety.
The Upanishadic view that the soul is eternal, neither born nor dying, is also close to Islamic beliefs about the soul—if interpreted correctly and within proper context.
Faizi believes that if Muslims and Hindus genuinely understand the spiritual depth of the Upanishads, they will find common ground in values like unity, ethics, and purity of the inner self.
Faizi on the Mahabharata and Bhagavad Gita:
Faizi praises the Mahabharata for its moral philosophy, saying it can serve as a code of ethics for nations. He describes the Bhagavad Gita as a scripture that radiates spiritual awakening. According to him:
The Gita's teachings, such as performing one’s duty without attachment to the results, align with Islamic views on intention and sincerity.
Its message that the entire universe is a manifestation of one supreme reality matches the Sufi idea of Tawhid (Oneness of God).
Faizi believes that the Bhagavad Gita, Vedanta philosophy, and Islamic mysticism share many common principles and can serve as a bridge between religions.
He emphasizes that Hindu religion is based on tolerance, patience, and truth, and that their Sadhus and Rishis are sincere seekers of truth. He writes:
"If Hindus and Muslims try to understand each other’s religious language, they will realize that they are not enemies but simply two different interpretations of the same ultimate truth."
He also notes that the Mahabharata is not just about the physical battle between good and evil, but also about the spiritual struggle within the soul. Faizi believes:
"A Muslim who approaches the Mahabharata as a seeker of wisdom will find teachings that align with Islamic values of unity, justice, and self-purification."
Translation of Hindu Scriptures
One of Faizi’s most important contributions to the study of religions is his translation of key Hindu scriptures into Persian:
He translated the Bhagavad Gita into Persian poetic form, which is still available on Rekhta.
He also translated portions of the Mahabharata and the Atharva Veda.
Translation of Nala-Damayanti (Nal Daman)
A major achievement of Faizi is his translation of the story of Nala and Damayanti from Sanskrit into Persian. This story is derived from the Mahabharata and is one of the most celebrated tales in Hindu literature.
Through this translation, Faizi built a cultural bridge between Hindu and Muslim traditions, symbolizing the Mughal era’s spirit of tolerance and intellectual openness. The Nal Daman is not just a romantic epic—it is a literary and spiritual masterpiece that showcases Faizi’s wisdom, broad-mindedness, and humanistic vision.
This translation remains a valuable addition to Persian literature and continues to be important for literary studies, research, and interfaith dialogue even today.
Faizi’s Persian Translation of "Lilavati"
"Lilavati" is a famous and classical Sanskrit book on mathematics written by Bhaskaracharya (Bhaskara II), one of India’s greatest mathematicians of the 12th century. This book covers various mathematical subjects such as arithmetic, algebra, proportions, indices, algebraic equations, and problems related to time and distance.
The book is named after Bhaskara’s daughter, Lilavati. According to tradition, he wrote this book to teach mathematics to his daughter. That is why the mathematical problems in it are presented in a very engaging, poetic, and simple style. This makes the text not just scientific but also literary and accessible.
The Persian translation of this important mathematical text was done by Abu al-Faiz Faizi, a renowned scholar and poet of the Mughal court. Faizi’s translation brought this Sanskrit scientific treasure into the Islamic and Persianate intellectual world. Lilavati is not just a book on mathematics—it is a cultural and intellectual heritage that combines education, literature, logic, and science. Its value is not only historical, but it continues to hold relevance in modern academic and research contexts.
Faizi’s Interfaith and Cross-Cultural Contributions
In light of this work and many others, it can be confidently said that Faizi not only studied Semitic (Abrahamic) religions, but also non-Semitic (Eastern) religious traditions. He shared his thoughtful reflections on them, which clearly show that many social and moral values across religions are similar and shared.
Such values—truth, compassion, tolerance, and ethical living—can help bring communities closer to one another, promoting a spirit of mutual respect and harmony in society. These values can be powerful tools for eliminating hatred and prejudice.
While some may disagree with Faizi’s ideas or interpretations of religion, it is important to recognize that knowledge and research must always rise above religious or ideological bias. In the pursuit of truth, there is no place for discrimination or hostility.
That is why Muslim scholars like Faizi, while deeply rooted in their own faith, also explored other religions with an open and academic mind. Faizi’s translation of Lilavati is an excellent example of this spirit of intellectual openness and interfaith understanding.
His efforts reflect a broader commitment to preserving knowledge, promoting dialogue, and bridging cultures—something that remains deeply relevant even today.
URL: https://www.newageislam.com/books-documents/malik-shuara-faiz-religions/d/136057
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