The survival of relatively good relations between the Sunnīs and Shīʿīis of India [which he takes as a fact], in contrast to the violent recrudescence of the feud between the two sects throughout the rest of the Iranic World since the generation of Ismāʿīl Shāh Safawī and the Ottoman Sultan Selīm I, is probably due to a combination of factors. For one thing, the subversive effect of Shāh Ismaʿīl’s career upon the life of the other Iranic countries did not extend to Hindustan; for although Ismāʿīl’s career affected Indian history indirectly by leading […] to the invasion of India by Bābur, Bābur […] was a Laodicean in his attitude towards the Sunnī-Shīʿī quarrel. Another manifest ground for the relative tolerance shown by Shīʿīs and Sunnīs towards each other in India is the common consciousness of being members of an Islamic diaspora among a numerically overwhelming majority of Hindus to whom both forms of Islam are equally anathema. Though Bābur reverted to Sunnism after his final expulsion [by Uzbeks] from Transoxania […] [he had flirted with Shiism during his partnership with Safavid Iran], and though his descendants in India remained Sunnīs thereafter, the paramount concern of the Mughals, as of all other Islamic Powers in India, was to maintain as large as possible an inflow of Muslim recruits from Dār-al-Islām to sustain the Islamic ascendancy in Hindustan; and they did not inquire too narrowly into the religious views of the Muslims who responded to their call. Since Iran was the nearest part of Dār-al-Islām to India, and since Iran had become an exclusively Shīʿī country in consequence of the Safawī conquests and the Safawī policy, the Shīʿī contingent in the Muslim immigration into India was considerable. On the other hand, it is noteworthy that although the Muslim masters of Orthodox Christendom were likewise a small minority dispersed among a numerically stronger non-Muslim subject population, this state of affairs did not here deter the Sunnīs from extirpating their Shīʿī coreligionists. The reason for this Ottoman ruthlessness towards the Shīʿah in Anatolia was that Anatolia was far more dangerously exposed than India was to attack by Shāh Ismāʿīl and his successors.
Though Muslims were surely not a minority in Anatolia in 1500.
Post on the arrival of Islam in India (in a wider historical context).
There have been some Indian Shiite dynasties.
A Study of History, Vol I, OUP, 1934 (footnote)