「波斯化」（Persianate）這個字是美國伊斯蘭研究學者馬歇爾·霍奇森（英语：Marshall Hodgson）所用的新字。[3]他在公元1974年出版的《伊斯蘭的冒險：伊斯蘭在中世紀時期的擴張（The Venture of Islam: The expansion of Islam in the Middle Periods）》一書中對此的定義是：“波斯崛起不僅是在文學上發生影響：它在伊斯蘭世界內產生新的整體文化取向…… 。後來在穆斯林社會中出現的多數較高級的各地當地文化語言...全部或部分依靠波斯語作為其文學靈感的主要來源，我們可將所有這些在波斯語中體現，或反映波斯語靈感的文化傳統，延伸的稱為波斯化。[4]:293–94[notes 1]
王朝的創始人伊斯瑪儀一世採用「帕迪沙」（Pādišah-ī Īrān）的頭銜，其隱含的伊朗帝國概念，東從阿富汗往西一直延伸到幼發拉底河和北高加索山脈地區，北從阿姆河一直延伸到南方的波斯灣地區，[46]:228伊斯瑪儀一世的繼任者更進一步，採用沙阿（萬王之王）的頭銜。薩法維王朝的國王像他們的前任薩珊王朝君主們一樣，認為自己是「真主在大地上的影子」（khudāygān）。[46]:226他們復興薩珊王朝時期建築，[46]:226建造宏偉的清真寺和雅緻的查巴（英语：charbagh）花園，並收藏書籍（一名薩法維王朝統治者擁有3,000冊藏書），並贊助 “知識分子”（Men of the Pen），[47]:105薩法維王朝將什葉派伊斯蘭教帶入波斯，讓波斯社會與在他們西方的強敵，信奉遜尼派伊斯蘭教的鄂圖曼帝國有所區分。[4]
在伊朗的世界裡，在它屈服於西化進程之前，新波斯語已經在強大的藝術作品中蛻變為文學形式……成為一種流通的通用語言；在公元16和17世紀之交是它分佈最廣的時期，它的範圍，從西南歐洲的布達佩斯（鄂圖曼帝國在公元1526年在摩哈赤戰役中擊敗西方基督教的匈牙利王國，從它的殘骸中重建）開始，綿延到西南亞洲的印度（在公元1565年，印度北部的德干蘇丹國穆斯林統治者，經過塔里克提之戰（英语：Battle of Talikota），擊敗信奉印度教的毗奢耶那伽羅帝國，而建立的伊斯蘭繼任王朝），未有間斷。對於這個龐大的，使用新波斯語的文化帝國，它歸功於操土耳其語的帝國締造者的武力，這些帝國締造者自始被培育在伊朗的傳統中，受到新波斯語文學的魅力深深吸引，在軍事和政治上以鄂圖曼帝國的形式出現，把東正教基督教世界，以及蒙兀兒帝國的印度教世界都併吞。帝國締造者以自身文化傳統，把基於東正教基督教的帝國，還有基於印度教的帝國聯結，融入在伊朗高原，以及阿姆河與錫爾河盆地運用波斯語的伊朗文明家園中。在蒙兀兒帝國、薩法維王朝、和鄂圖曼帝國的鼎盛時期，新波斯語被這一巨大領域的統治者作為文人必備的基本語言，同時還在這些領域的三分之二中（包括薩法維王朝以及蒙兀兒帝國）被當作官方行政語言使用。
蘇格蘭籍東方學家伊萊亞斯·約翰·威爾金森·吉布（英语：Elias John Wilkinson Gibb）是總共六冊的《鄂圖曼詩歌文學史》（A Literary History of Ottoman Poetry）的原始作者（他在完成第一冊後因猩紅熱而過世，其餘五冊則由另一位英國東方學家接續完成）。[52]吉布的名字因他一系列對於阿拉伯語、波斯語、和土耳其語的研究出版而為人知，這些作品收集在《吉布紀念系列（英语：Gibb Memorial Series）》。吉布對鄂圖曼的詩歌進行分類。從公元14世紀到19世紀中期左右的“老派”，在此期間波斯語的影響力佔主導地位；之後因為西方的影響而產生“現代派”。吉布在第一卷的介紹中說：
拉赫曼·雅米於公元1553年的詩篇作品虔誠者的玫瑰花園（Rose Garden of the Pious）中的波斯細密畫插圖，圖畫與波斯詩歌融合在一處，這是多數波斯文學作品常見的規範。
從大約公元12世紀開始，波斯的抒情詩就充滿靈性和深度的虔誠，這是早期作品中所缺乏的。這種發展是由於神秘經驗廣泛傳播的結果。蘇非主義在所有穆斯林土地上都有所發展，但它文學上的表達，則是在波斯文化影響範所及的國家裡面達到巔峰。為抵制僵化的伊斯蘭神學和律法的形式，神秘主義試圖通過奉獻和愛心的行動，而不是僅通過儀式和遵從戒律來接近神。蘇非主義宗教情感的焦點是對上帝的愛，他們自然而然地以抒情的方式表達這種情感，而波斯神秘主義者，通常具有非凡的敏感性，並擁有詩歌創作的熱情，他們會毫不猶豫地表達而出。公元11世紀著名的蘇非主義者梅阿納（英语：Miana）的阿布·薩伊德（英语：Abu Sa'id）經常透過自己的愛情四行詩（以及其他形式的詩歌）來表達自己精神上的渴望，他和內沙布爾的阿塔連同法卡丁·伊拉克（英语：Fakhr-al-Din Iraqi）等神秘詩人一起，讓神秘主義成為社會認可，甚至是在波斯化社會裡面成為一種時尚抒情詩的主題。此外，隨著蘇非主義的組織和中心（Khaneghah，英文翻譯為House of Pressent，或可稱為當下的所在）在整個波斯社會中傳播，波斯的神秘詩思想逐漸成為大眾文化的一部分，以至於那些不屬於蘇非主義的詩人也開始嘗試在其作品中表達神秘的思想和意象。[60]
^Hodgson says, "It could even be said that Islamicate civilization, historically, is divisible in the more central areas into an earlier 'caliphal' and a later 'Persianate' phase; with variants in the outlying regions—Maghrib, Sudanic lands, Southern Seas, India,... (p. 294)"
^For the influence of Rumi's poetry on contemporary poetics, see Schimmel, The Triumphal Sun: 374.78; for Mughal poetry, see Ghani, A History of Persian Language and Literature; Rahman, Persian Literature; Hasan, Mughal Poetry; Abidi, .Tālib-I Āmulī; idem, .Qudsi Mashhadi.; Nabi Hadi, Talib-i Amuli; Browne, A Literary History, vol. IV: 241.67.
^"Out of the wreckage of the Persianate Samanid empire of Khurasan and Transoxiana..."[21]
^Lawrence, Bruce B. Islam in Afro-Eurasia: A Bridge Civilization. Peter J. Katzenstein (编). Civilizations in World Politics: Plural and Pluralist Perspectives. Routledge. 2009: 157–175. ISBN 978-0-203-87248-2. Persianate is a new term, first coined by Marshall Hodgson to offer a different explanation of Islam in the world system than that extrapolated from Wallerstein. While Persianate depicts a cultural force that is linked to Persian language and to self-identifying Persians, Persianate is more than either a language or a people; it highlights elements that Persians share with Indo-Aryan rulers who preceded Muslims to the subcontinent. Two elements are paramount: hierarchy ... (and) deference
^Luther, K.A. Alp Arslān. Encyclopaedia Iranica online. [2020-01-26]. （原始内容存档于2021-02-26）. Saljuq activity must always be viewed both in terms of the wishes of the sultan and his Khorasanian, Sunni advisors, especially Nezām-al-molk ...
^Seljuq. Encyclopædia Britannica online. [2020-01-26]. （原始内容存档于2007-12-19）. Because the Turkish Seljuqs had no Islamic tradition or strong literary heritage of their own, they adopted the cultural language of their Persian instructors in Islam. Literary Persian thus spread to the whole of Iran, and the Arabic language disappeared in that country except in works of religious scholarship
^ "Timurids". The Columbia Encyclopedia (Sixth ed.). New York City: Columbia University. Archived from the original on 2006-12-05. Retrieved 2006-11-08.
^David J. Roxburgh. The Persian Album, 1400–1600: From Dispersal to Collection. Yale University Press, 2005. pg 130: "Persian literature, especially poetry, occupied a central role in the process of assimilation of Timurid elite to the Perso-Islamicate courtly culture, and so it is not surprising to find Baysanghur commissioned a new edition of Firdawsi's Shanameh"
^Lehmann, F. "Zaher ud-Din Babor – Founder of Mughal empire". Encyclopaedia Iranica (Online ed.). New York City: Columbia University Center for Iranian (Persian) Studies. pp. 320–323. Archived from the original on 2007-10-13. Retrieved 2006-11-07. His origin, milieu, training, and culture were steeped in Persian culture and so Babor was largely responsible for the fostering of this culture by his descendants, the Mughals of India, and for the expansion of Persian cultural influence in the Indian subcontinent, with brilliant literary, artistic, and historiographical results
^Persian in service of the state: the role of Persophone historical writing in the development of an Ottoman imperial aesthetic, Studies on Persianate Societies 2: 145–63, 2004
^Historiography. xi. Persian Historiography in the Ottoman Empire. Encyclopaedia Iranica. 12, fasc. 4: 403–11. 2004.
^ 19.019.1Vacca, Alison. Non-Muslim Provinces under Early Islam: Islamic Rule and Iranian Legitimacy in Armenia and Caucasian Albania. Cambridge University Press. 2017: 7. ISBN 978-1107188518. The Iranian intermezzo in fact includes a number of other Iranian, mostly Kurdish, minor dynasties in the former caliphal provinces of Armenia, Albania, and Azerbaijan before the arrival of the Seljuks, such as the Kurdicized Arab Rawwādids in Azerbaijan and the Kurdish Marwānid family in eastern Anatolia from the tenth to the eleventh centuries. Finally, the most famous Kurdish dynasty, the Shaddādids, came to power in Dabīl/Duin in the tenth century, ruling until the twelfth. The Shaddādids named their children after Sasanian shāhanshāhs and even claimed descent from the Sasanian line. It is the other branch of the Shaddādid family, which controlled Ani, that Minorsky offers as the “prehistory” of Salāḥ al-Dīn.
^Lentz, T. W.; Lowry, G. D. Timur and the Princely Vision: Persian Art and Culture in the Fifteenth Century. Washington, DC, USA: Smithsonian Press. 1989: 126.
^Chambers, R. L. The Ottoman Empire; a Chronological Outline. University of Chicago. 2000.
^Daftary, F. Sectarian and National Movements in Iran, Khorasan, and Trasoxania during Umayyad and Early Abbasid Times. M.S. Asimov; C.E. Bosworth (编). History of Civilizations of Central Asia 4–1. UNESCO Publishing, Institute of Ismaili Studies.
^ 32.032.132.2kram, S. M (1964). Muslim Civilization in India. New York, USA: Columbia University Press.
^Woodhead, C. An Experiment in Official Historiography: The Post of Sehnameci in the Ottoman Empire, c. 1555–1605. Wiener Zeitschrift für die Kunde des Morgenlandes. 1983, 75: 174.
^Murtazavi, Manuchihr. Muqallidan-i Shahnamah dar dawrah-yi Mughul va Timuri. Masa'il-i 'asr-i Ilkhanan. Tabriz: Mu'assasah-i Tarikh va Farhang-i Iran, SH/1358. : 554–555.
^Meisami, Julie S. Persian Historiography to the End of the Twelfth Century. Edinburgh, UK: Edinburgh University Press. 1999: 37.
^aksi az ru-yi nuskhah-i khatti-i muvarrakh-i AH/807, dar Kitabkhanah-i Biritaniya (Or. 2833). Zafarnamah-i Hamd Allah Mustawfi: bi-inzimam-i Shahnamah-i Abu al-Qasim Firdawsi (bih tashih-i Hamd Allah Mustawfi). Tehran, Iran: Markaz-i Nashr-i Danishgahi-i Iran; Vin: Akadimi-i ‘Ulum-i Utrish. 1999.
^Seyller, John. Pearls of the Parrot of India: The Walters Art Museum Khamsa of Amir Khusraw of Delhi. Baltimore, USA: Walters Art Museum. 2001: 143–58.
^ 47.047.1Titley, Norah M. Persian Miniature Painting and its Influence on the Art of Turkey and India. Austin, USA: University of Texas. 1983.
^Yarshater, Ehsan. The development of Iranian literatures. Ehsan Yarshater (编). Persian Literature. Columbia Lectures on Iranian Studies 3—37. Albany, USA: Bibliotheca Persica and State University of New York. 1988: 15.
^Yazıcı, Tahsin. "Čelebi". Encyclopaedia Iranica. Archived from the original on November 18, 2007. Retrieved February 10, 2007.
^Prince Khurram's (Shahjahan) own specimen of calligraphic verses of Hafiz is in the Rampur Raza Library, Rampur (hereafter RL) (Siddiqi, Rampur Raza Library: pl. 24).
^Browne, E.G. A Literary History of Persia. II and III. Cambridge. 1951.
^Shamil, S. The City of Beauties in Indo-Persian Poetic Landscape. Comparative Studies of South Asia, Africa and the Middle East (Duke University Press). 2004, 24.
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