especially among the elite classes, spread across the Muslim territories in western, central, and south Asia, although populations across this vast region had conflicting allegiances (sectarian, local, tribal, and ethnic) and spoke many different languages. It was spread by poets, artists, architects, artisans, jurists, and scholars, who maintained relations among their peers in the far-flung cities of the Persianate world, from Anatolia to India. Persianate culture involved modes of consciousness, ethos, and religious practices that have persisted in the Iranian world against hegemonic Arab Muslim (Sunni) cultural constructs. This formed a calcified Persianate structure of thought and experience of the sacred, entrenched for generations, which later informed history, historical memory, and identity among Alid loyalists and heterodox groups labeled by sharia-minded authorities as ghulāt. In a way, along with investing the notion of heteroglossia, Persianate culture embodies the Iranian past and ways in which this past blended with the Islamic present or became transmuted. The historical change was largely on the basis of a binary model: a struggle between the religious landscapes of late Iranian antiquity and a monotheist paradigm provided by the new religion, Islam. This duality is symbolically expressed in the Shiite tradition that Husayn ibn Ali, the third Shi'ite Imam, had married Shahrbanu, daughter of Yazdegerd III, the last Sassanid king of Iran. This genealogy makes the later imams, descended from Husayn and Shahrbanu, the inheritors of both the Islamic Prophet Muhammad and of the pre-Islamic Sassanid kings. Origins After the Arab Muslim conquest of Iran, Pahlavi, the language of Pre-Islamic Iran, continued to be widely used well into the second Islamic century (8th century) as a medium of administration in the eastern lands of the Caliphate. Despite the Islamization of public affairs, the Iranians retained much of their pre-Islamic outlook and way of life, adjusted to fit the demands of Islam. Towards the end of the 7th century, the population began resenting the cost of sustaining the Arab caliphs, the Umayyads, and in the 8th century, a general Iranian uprising—led by Abu Muslim Khorrasani—brought another Arab family, the Abbasids, to the Caliph's throne. Under the Abbasids, the capital shifted from Syria to Iraq, which had once been part of the Sassanid Empire and was still considered to be part of the Iranian cultural domain. Persian culture, and the customs of the Persian Barmakid viziers, became the style of the ruling elite. Politically, the Abbasids soon started