The Ghaznavids inherited Samanid administrative, political, and cultural traditions and laid the foundations for a Persianate state in northern India
↑Meisami Julie Scott. Persian Historiography to the End of the Twelfth Century. — Edinburgh: University Press, 1999. — P. 143. — xii, 319 p. — ISBN 978-1-474-47094-0.
Оригинал текст(инг.)
Nizam al-Mulk also attempted to organise the Saljuq administration according to the Persianate Ghaznavid model
↑Spuler Bertold.The Disintegration of the Caliphate in the East // Cambridge History of Islam / ed. by P.M. Holt[en]; Ann K.S. Lambton[en]; Bernard Lewis. — First ed. — Cambr.: Cambridge University Press, 1970. — Vol. IA: The Central islamic Lands from Pre-Islamic Times to the First World War. — P. 147. — 544 p.
Оригинал текст(инг.)
Firdawsi was writing his Shah-nama. One of the effects of the renaissance of the Persian spirit evoked by this work was that the Ghaznavids were also persianized and thereby became a Persian dynasty
↑C.E. Bosworth, The Ghaznavids:994-1040, (Edinburgh University Press, 1963), 224.
↑Clifford Edmund Bosworth, The new Islamic dynasties: a chronological and genealogical manual, Edition: 2, Published by Edinburgh University Press, 2004, ISBN 0-7486-2137-7, p. 297
↑The Development of Persian Culture under the Early Ghaznavids, C.E. Bosworth, Iran, Vol. 6, (1968), 44.
↑Jocelyn Sharlet, Patronage and Poetry in the Islamic World: Social Mobility and Status in the Medieval Middle East and Central Asia, (Tauris Academic Studies, 2011), 46.
↑Ghaznavids, E.K. Rowson, Encyclopedia of Arabic Literature, Vol.1, Ed. Julie Scott Meisami and Paul Starkey, (Routledge, 1998), 251.
↑Jocelyn Sharlet, Patronage and Poetry in the Islamic World: Social Mobility and Status in the Medieval Middle East and Central Asia, 27.
↑Jocelyn Sharlet, Patronage and Poetry in the Islamic World: Social Mobility and Status in the Medieval Middle East and Central Asia, 52.
↑The Theme of Wine-Drinking and the Concept of the Beloved in Early Persian Poetry, E. Yarshater, Studia Islamica, No. 13 (1960), 44.
↑Brian Spooner and William L. Hanaway, Literacy in the Persianate World: Writing and the Social Order, (University of Pennsylvania Press, 2012), 284.
↑Hail to Heydarbaba: A Comparative View of Popular Turkish & Classical Persian Poetical Languages, Hamid Notghi and Gholam-Reza Sabri-Tabrizi, British Journal of Middle Eastern Studies, Vol. 21, No. 2 (1994), 244.
↑C.E. Bosworth, The Ghaznavids:994-1040, (Edinburgh University Press, 1963), 132.
↑The Institution of Persian Literature and the Genealogy of Bahar’s «Stylistics», Wali Ahmadi, British Journal of Middle Eastern Studies, Vol. 31, No. 2 (Nov. 2004), 146.
↑The Past in Service of the Present: Two Views of History in Medieval Persia, J. S. Meisami, Poetics Today, Vol. 14, No. 2, Cultural Processes in Muslim and Arab Societies: Medieval and Early Modern Periods (Summer, 1993), 247.
↑The Development of a Literary Canon in Medieval Persian Chronicles: The Triumph of Etiquette, E. A. Poliakova, Iranian Studies, Vol. 17, No. 2/3 (Spring — Summer, 1984), 241.
↑The Development of Persian Culture under the Early Ghaznavids, C.E. Bosworth, Iran, Vol. 6, (1968), 36.
↑Clifford Edmund Bosworth, The new Islamic dynasties: a chronological and genealogical manual, Edition: 2, Published by Edinburgh University Press, 2004, ISBN 0-7486-2137-7, p. 297
↑C.E. Bosworth, The Ghaznavids 994—1040, (Edinburgh University Press, 1963), 134.
↑Ghaznavids, Homyra Ziad, Medieval Islamic Civilization, Ed. Josef W. Meri, (Routledge, 2006), 294.
↑Muzaffar Alam, Françoise Delvoye Nalini and Marc Gaborieau, The making of Indo-Persian Culture: Indian and French Studies, (Manohar Publishers & Distributors, 2000), 24.
↑Brian Spooner and William L. Hanaway, Literacy in the Persianate World: Writing and the Social Order, 284.
↑C.E. Bosworth, The Ghaznavids 994—1040, (Edinburgh University Press, 1963), 44.