Nizam al-Mulk Research Articles

خوێندنگە نيزاميەكان، دامەزراندن و بەرەوپێشچوونيان (٤٥٧-٥٩٠ك/١٠٦٤-١١٩٣ز)

The founding of the regular schools in the year (457AD/1064AD) by Nizam al-Malik as the minister of the Seljuk authority, is considered the oldest school, an organization independent of the mosque, and one of its primary goals is to stand in front of the Shiite current and their path, which then they turn towards the authority and dominance of the Abbasid Caliphate. There is no doubt that the presence of educational and scientific goals and the qualification of government employees in all institutions and departments concerned with the state, as well as providing the needs and stopping the regularities, has become an essential factor for the sustainability and independence of those schools. The Nizamiyah of Baghdad is one of the main centers that many Sunni scholars from the far corners of the earth in the Islamic world traveled to, and they wanted to become a teacher there. Regular schools were established in most of the different cities and regions in the Islamic world, and they began to pay attention to them, and reading the Qur’an was an essential center for study, not to mention other subjects such as Islamic sciences, and then they began to be interested in subjects such as (medicine and mathematics) and other sciences such as astronomy, astrolabe and sociology. The historians considered the Seljuk vizier Nizam al-Mulk Gol a person who established schools in the Islamic world, Since the idea of these schools “produced a kind of limited ideas according to the Shafi’i Sunni school of poetry, whose influence has been present throughout history and now onwards is clearly visible.

Construction of schools in Iraq during Seljuk era (449-590 / 1055-1194)

important aspets of cunstrtion in Islamic civilisation.Generaly saljuks were very interested in buildng schools.Iraq became spiritual life of muslims because it was the center of Abassid chaliphate.caliphs,sultans,ministters,scientist and women of high ststure had a pivotal role in building and developing  schools Efforts of each of the above mentioned expressed Islamic sects Nizam al mulk, the yread vizier of saljuks, played an important and effective role in building schools, and he also asked people to build more schools. The pluralism different religlous scholars and administrators about schools led to the influx of students and teachers from all over the islamic world to Iraq especially to Baghdad city since it used to be the center of science .    &nbsp

History of the Salajiqoh Dynasty

In North America The Salajiqoh dynasty originates from the Salajiqoh dynasty, also known as the Salajiqoh dynasty, is one of the dynasties that played an important role in the history of the Middle East and Central Asia in the Middle Ages. The Salajiqoh dynasty was founded by a group of Turkic peoples led by Tughril Beg in the early 11th century. In the Salajiqoh dynasty there were systemic devices that formed an integral unit and wholeness in a system of state government. This research includes the type of library research or library research. Literature research is a type of research based on the analysis and interpretation of data taken from written sources, such as books, journal articles, reports, papers, and other sources available in written form. The Salajiqoh dynasty was the first Turkish Islamic empire to rule the Islamic world. The power he held was so broad that it covered Central Asia and the Middle East – stretching from Anatolia to Punjab in southern Asia. The Great Salajiqoh Empire, which began to take power in the 11th to 14th centuries, was founded by the Turkic Oghuz tribe who embraced Islam. These devices constitute and form an integral unit and integrity in a system of state government including viziers, qadi, tax officials, close friends, intelligence, military. Science began to develop and progress during the reign of Maliksyah and his prime minister, Nizam al-Mulk. It was Nizam al-Mulk who initiated the establishment of the Nizamiyah (1065 AD) Madrasa (University) and the Hanafiyah Madrasa in Baghdad.

SELÇUKLULAR DÖNEMİNDE İKTANIN GULAMLAR ÜZERİNDEKİ SOSYAL VE EKONOMİK ETKİSİ

Yaklaşık bir buçuk yüzyıl boyunca, büyük Selçuklu İmparatorluğu, şimdiki yirmi ülkeyi kapsayan toprakları, merkezi olarak ve bazen de dolaylı olarak yönetti. Bu hükümetin yapısal ve kurumsal kapasitesi ve etkinlikleri, büyük devlet arazilerinin optimal yönetimi alanında ikta sisteminin kurulması ve farklı alanlarda santrifüj yönetiminin dengelenmesi dahil olmak üzere çeşitli alanlarda yeniliklere sahipti. İkta iki kurumu, askeri ve ekonomik sektörü birbirine bağladı. Bu sistem ayrıca idari alanda da birçok sorunu çözdü. Ancak; ikta sisteminde oluşan bazı işlev bozuklukları yüzünden bu dönemde siyasi gerilemeye yol açmıştır. Bu vakalar arasında, önemli olan ve sınır illerinin (özellikle doğu sınırlarının) giderek bağımsız bölgesel yönetimlerin oluşumuna zemin oluşturan, Gulam-Sepahsalar'a devredilmesi de vardır.
 Selçuklular döneminde Nizamülmülk önderliğinde tamamen yeni bir sistem oluştu ve Selçuklular bu sistemle diğer Müslüman devletlere model oldu. Yukarıdaki tartışmaya ek olarak, bu çalışma, Selçuklular döneminde iktanın gulamlar üzerindeki etkisini inceler.

Ribat Sheikh Al-Shuyukh in Baghdad 450-656 H. / 1058-1258 AD.

Robat, along with educational institutions, helped to spread scientific and religious life in Baghdad. Ribat Sheikh Al-shuyukh was one of the Robat which served scholars and Sufis and students of science since its establishment in 450H./1058AD. Until the Mongols entered Baghdad in the year 656H./1258AD. Sheikh Al- shuyukh received official sponsorship from the Caliphate Foundation, and from the Seljuk state represented by its minister Nizam al-Mulk, where their policies are met in supporting Sufi, with the aim of spreading the Sunni sect and attracting Sunni scholars, this gave Ribat Sheikh Al- shuyukh semi-official character, unlike the rest of the Robat. Therefore, this study seeks to shed light on this Ribat, whose sheikhdom was hereditary. Some of its shuyukh had official positions in the state, and the Sheikh of Ribat Sheikh Al- shuyukh were assigned by the Caliphate in official duties.

NIZAMIYAH MADRASAS: CURRICULUM AND TEACHING METHODS

Selçuklular devrinde Sultan Alparslan ve vezir Nizâmülmülk aracılığıyla inşa edilen Nizâmiye Medreseleri, devlet kontrolünde olan, eğitimin parasız olduğu, talebe ve müderrislerin yemekhane, yatakhane, ders malzemeleri gibi ihtiyaçlarının karşılandığı, kütüphane, mescid ve hamamı bulunan ve vakıflar tarafından desteklenen birer kurum olarak inşa edilmiştir. Medrese müfredatının temeli Şâfiî fıkhı, Kur’ân, hadis, tefsir, kelâm, cedel, hilâf, usûl, akâid, ferâiz, mezhep, lügat ve nahiv gibi dinî ilimlerdi. Astronomi, fizik, tıp ve matematik gibi aklî ilimlere dair kayıtlar ise devrin müellifleri tarafından medrese kütüphanelerinde bulunan eserlerle sınırlıdır. Bu durumda müderris ve talebelerin medrese kütüphanelerinde bu ilimlerle meşgul olduğu sonucuna varılabilir. Medreselerde tüm talebelerin uymak zorunda olduğu bir program yoktu. Ancak medresenin kurucusu ya da müderrisi tarafından, Şâfiî mezhebi kâidelerine göre belirlenen bir program oluyordu. Eğitim dili Arapçaydı. Yıl tamamlama sisteminden ziyade belli kitaplar okunup iyice öğrenildikten sonra bir sonraki kitaba geçilmesi söz konusudur. Medreselerde müderrisler yanı sıra hatip, nahiv hocası, muîd, müfîd ve şeyh gibi görevliler olurdu. Nahiv hocası Arapça öğretiminden sorumluydu. Muîd ders sırasında müderrisle birlikte oturur, ders bitiminde ise talebelere dersi tekrar eder ve açıklamalar yapardı. Müfîd, talebelere dersleri konusunda yardımcı olan ve Muîd’in tamamlayıcısı konumundaki görevliydi. Daha çok hadis derslerinde görülmektedir. Hadis âlimlerini tanıyor ve kimin senedinin daha güvenilir olduğunu biliyordu. Bu sayede hadis talebelerine öncelikli olarak hangi hadis âlimlerinden nakletmeleri gerektiği konusunda yardımcı olurdu. Şeyh veya Şeyhü’l-hadîs ise hadis öğretmek ve hadisleri ezbere okuyan talebeleri dinlemekle görevlidir.
 Nizâmiye Medreselerindeki öğretim metotlarını hıfz ve tekrar etme, münâzara, imlâ, semâ‘ ve kırâ’at ile icâzet şeklinde sıralamak mümkündür. Hıfzetme medrese eğitiminin en önemli kısmıdır. Talebeler, okuduğu veya yazdığı eseri ezberlemeden önce müderris veya muîd nezaretinde bir kez daha okuyup yanlışlarını düzeltmeli ve daha sonra ezberleyip tekrar etmelidir. Tekrar yönteminde müderris ders anlattıktan sonra muîd dersi talebeler için tekrar etmekte veya talebeler kendi kendilerine dersi ezberlemek için tekrar etmektedirler. Hıfz ve tekrar etme, özellikle hadis öğreniminde sıkça başvurulan bir metottur. Münâzara ile talebelerin fıkhî birikimlerini ortaya koyabilecek bir seviyeye ulaşmaları ve zıt görüşlere karşı kendi görüşlerini savunabilmeleri amaçlanmıştır. İmlâ metodunda hoca veya talebelerden biri, metni yüksek sesle okur ve ardından hoca metnin açıklamasını yapardı. Bu sırada talebeler metni imlâ ederdi. Bu sayede birçok nüshanın kopyasını azar azar istinsah etmiş oluyorlardı. Bu metot başta hadis olmak üzere fıkıh, tefsir, Arap dili ve edebiyat gibi alanlarda da kullanılmıştır. Semâ‘, medreselerde hadis ve fıkıh eğitiminde kullanılan bir metottur. Aynı zamanda hadisleri işiterek rivayet etme hakkının elde edilmesi kastedilmektedir. Kırâ’at ile talebe ezberden ya da kitaba bakarak okuyor, müderris ise önünde veya ezberinde bulunan kitap ile okunanları karşılaştırıp tahsis yapıyordu. Son olarak icâzet metodu ile talebeler hadis ilmi yanı sıra fıkıh, tefsir, edebiyat, ensâb ve bazı riyâzî ilimlerde müderrisin bir eserini, şerhini veya rivayet ettiği bir kitabı semâ‘ ya da kırâ’at yoluyla kayda geçerlerdi. Müderris bunun üzerine talebenin ilgili kitabı öğrendiğini belgelemek üzere kitabın ilk veya son sayfasına icâzet yazardı. Ayrıca fıkıh dersi vermek için icâzet alan bir talebe, fetvâ verme yeterliliğine de sahip olmuştur.

THE IMAGE OF THE VIZIER NIZAM AL-MALIK AL-TUSI AMONG HISTORIANS AND IN THE POETRY OF THE SELJUK ERA

The study deals with one of the historical Islamic figures who had a prominent presence in the theater of political, administrative, and social life in the battle of Al-Wazir Nizam al-Mulk al-tousi . The importance of the study and its goals stem from the popularity of his fame, his brilliance, the public’s love for him and their envy around him, and the large number of his enviers, his hatred and hatred for him. All this was a reason for the identification of this character, revealed his image and features, when he died and translated, and wrote about his circle, and what the poets of Seljuki, praise and lament, and from here stem the problem of the study by asking the question, "Do you match poets Was there an exaggeration among the poets, as is customary? All that was mentioned and narrated was a reason for the importance of the study and its objectives. Concerning the methodology of the study, I followed the descriptive and inferential . approach, from the historical novels about him, and from the collections of poets in his era. The study came in terms of its structure, divided into an introduction, two chapters with its demands, a conclusion, and a confirmation of the sources and references. Key words: Minister Nizam Al-Mulk, The Seljuk Era, Translations, Biographies, Historians, Poetry

A Comparative Study of Hobbes and Nizam Al Mulk Tusi on the Idea of Authoritarian State

Man is a social being that always needs the contribution and help of other humans for survival. On the other hand, due to the difference of opinions, tastes, interests and objectives, they have conflicts with each other. Then, they assault each other in order to protect their personal interests and sometimes this hostility endangers the existence and health of the person and in some cases the survival of the society. This is why we need some laws to guard the society and ensure the survival of mankind and protect the rights of all individuals. These laws will put an end to the conflicts and differences and this is of course possible within a framework. Accordingly, given the importance and place of the problem of governance and its related issues including the ruler, people and law, as the most important concern of the political thinkers, the current essay seeks to study the political thought of Khajeh Nizam Al Mulk Tusi and Hobbes and the foundations of their poltical ideas and compare the place of the ruler, people and law in the political thought of these philosophers.

From Farabi to Ibn Khaldun: The Perception of State in the Early Muslim Intellectual’s Writings

This paper aims to analyze the perception of the state in the writings of early Muslim intellectuals, particularly al-Farabi, al-Mawardi, Nizam al-Mulk, al-Ghazzali, Ibn Taymiyyah and Ibn Khaldun. All of these six intellectuals have a massive contribution in developing Muslim or Islamic political thought. This paper intended to find the answer of following questions regarding the concept of state from their writings: firstly, the debate around the birth of state; religious or social need? Secondly, if it is a social need, then what about the aspect of religion in the state? Finally, what about the influence of existing politics on their thought? This research is a qualitative form of research based on both primary and secondary data. It is hoped that this paper will contribute to the academia by analyzing the perception of state of Early Muslim intellectuals within the present context.

SISTEM EKONOMI ISLAM MENURUT PARA AHLI

Islamic economy is essentially a part of the interaction system in an effort to allocate resources with the aim of welfare and improving the standard of human life which is of course based on Islamic values ​​in it. The emergence of history related to economics in Islam does not need to start from a discussion about economics that is connected with the Al-Quran and Sunnah. But basically the views regarding economic issues relate to the companions of the Prophet and the generation who followed them. Not a few of them are part of legal experts who come from Eminence.
 What are the opinions or thoughts of historians about Islamic economics in which they discuss every concept of economic history of Ibn Hazm, Nizam al Mulk and Al Syatibi?

A COMPARISON: AMIR ALISHIR NAVA’I THE COUNTERPART OF KHAWAJA NIZAM AL-MULK TUSI OR KHAWAJA RASHID AL-DIN FADLULLAH HAMADANI

Throughout Iran’s1 ancient and long history, the number of people who has become prom-inent in political and cultural activities is not few. Khawaja Nizam al-Mulk Tusi, a prominent politician and minister (Vizier/Divansalar) of the Seljuq era, Khawaja Rashid al-Din Fadlullah Hamadani, the great man in the realm of politics and culture in the Ilkhanid era and Amir Alishir Nava’i, a politician and a cultured man in the Timurid era, are three renowned personalities who have a high profile from the perspective of scholars in history.In addition, a number of schol-ars by comparing the performance of Khawaja Nizam al-Mulk Tusi and Amir Alishir Nava’i in their researches and studies claimed that Amir Ali Sher can be called Khawaja Nizam al-Mulk al-Thani (The second or another Khawaja Nizam al-Mulk

Madrasah Nizamiyah: Telaah Historis Sebagai Lembaga Pendidikan dan Perang Politik-Ideologi

As we know, Nidhamiyah madrasas have played an important role in the history of Islamic civilization to sustain the pace of development of Islamic education. This article aims to describe the history of the establishment of the Nidhamiyah madrasah as an educational institution and the chaotic establishment of this madrasa because it has rubbed off against political-ideological elements. This type of research is a qualitative research. In accordance with the object of the study of this article, this type of research is included in the category of library research. The result in this article is that the Nidhomiyah madrasa was founded in 447 H / 1055 M under the leadership of Tughril Bek from the Snowq dynasty. However, the main figure in the establishment of this madrasa was its vizier named Nizam al-Mulk. As an educational institution, of course this madrasah is the same as other madrasas in terms of management, educators, students, and learning methods. However, in terms of curriculum, this madrasah is a bit different because it contains Ashariyah theology material which is the main objective to defend the Sunni ideology of the Shia-Mu'tazilah ideology. After all, apart from having a role as an educational institution, this Nidhamiyah madrasah cannot be separated from the realm of the politics-ideology that underlies its birth.

PERKEMBANGAN MADRASAH NIZAMIYAH (ANALISIS TERHADAP LEMBAGA DAN KURIKULUM PENDIDIKAN ISLAM

In this research study, the authors describe the existence of educational institutions (madrasah Nizamiyah) and educational curricula in the Nizam Al-Mulk era. Nizam Al-Mulk with several of his madrasas had built a network of higher education institutions in his time, and he was the first to be able to do so. Even so, the Nizamiyah madrasa is not the first madrasa in the history of Islamic education. Because there have been many madrasas before the Nizam Al-Mulk era. The Nizamiyah madrasah learning system applies a classical learning system, in which a teacher stands in front of the classroom presenting lecture material. While the students sat and listened on the bench provided, then continued with dialogue (questions and answers) between the teacher and students. Furthermore, the madrasa curriculum in the Nizam Al-Mulk era was centered on the Qur'an, which included reading, memorizing and writing, Arabic literature, the history of the prophet Muhammad SAW, and counting, with an emphasis on the Shafi'i school and the Asy 'theological system. ariyah. Philosophy itself is not included as part of the curriculum at this time.

The Formation of the Political Thought of Nizam Al-Mulk

The article examines the political views of the famous Persian thinker and political figure Nizam al- Mulk, expressed in his main work, the treatise “Siyasatnama”. The paper deals with the brief description of the historical situation in which the thinker’s life took place; after that the author characterizes the structure and logic of the treatise. It is argued that politics for Nizam al- Mulk is inextricably linked to practice, not reduced to a set of certain theoretical provisions. Based on personal experience and proofing his ideas by concrete examples, the thinker sketched main traits of the ideal ruler and gave recommendations that the latter should follow in order to strengthen the power of state and to maintain it. At the same time Nizam al- Mulk sought to recreate the traditional Iranian political structure throughout the Empire. In particular, a competent approach to government issues implies a good awareness of the ruler, attention to economic problems and issues of religious education and upbringing. The thinker paid great attention to all three aspects in his work. This paper also concentrates on the question, how these ideas were implemented by Nizam al- Mulk, in his attempts to create an information service (diwan-i barid) to reorganize the financial system of the Seljuk Empire. Moreover, the article discusses why some of ideas of Nizam al- Mulk (mainly related to economic development) were not implemented or led to negative consequences while have been implemented.

Handerang'ın (韓德讓) Yaşamı - Liao Shih (遼史) Tarih Kaynaklarında Geçen Handerang Hakkındaki Liezhuan (列傳) Kayıtları Üzerinden

Yelüabaoji(耶律阿保機)’nin Hitaylar(Qidan:契丹)’ı birleştirmesiyle 916 yılında Mançurya(滿洲)’da Liao Hanedanlığı(遼) kurulmuştur. Daha sonra çevre bölgeleri de fethederek gelişme göstermiştir. 926 yılında Balhae Krallığı(渤海)’nı yıkarak Mançurya bölgesini hakimiyeti altına almış ve Çin’in Song Hanedanlığı(宋) ile yaptığı birçok savaş sonucunda Kuzeydoğu Asya’nın lider devleti konumuna yükselmiştir. Daha sonra Song Hanedanlığı ile Chanyuan Antlaşması(澶淵之盟)’nın yapılması sonucunda Kuzeydoğu Asya’da güç dengesi kurulmuştur. Bu dönemde aktif rol oynayan kişi ise Handerang(韓德讓)’dır. Hanzu(漢族) kökenli olan Handerang(韓德讓:941-1011), Liao Hanedanlığı’ndan Jingzong(景宗) döneminde memuriyete başlamış ve Shengzong(聖宗) döneminin sonuna kadar vezir olarak görev yapmıştır. Handerang’ın dedesi Hanzhigu(韓知古), Liao Hanedanlığı’na esir olarak gelmiştir. Handerang’ın babası Hankuangsi(韓匡嗣)’nin ise Liao Hanedanlığı’nda bürokrat olması sonucunda aile yükselme göstermeye başlamıştır. Daha sonra Handerang, Shengzong’un Liao Hanedanlığı tahtına çıkmasında önemli bir rol oynayınca ailesi de Liao Hanedanlığı’nda önemli aileler arasına girmeye başlamıştır. Ayrıca Song Hanedanlığı ile yapılan çok sayıda savaşta aktif bir çalışma göstermiştir. Handerang, Liao Hanedanlığı ile Song Hanedanlığı arasında Chanyuan Antlaşması’nın imzalanmasını sağlayarak Liao Hanedanlığı’nı güçlü bir devlet haline getiren ve Kuzeydoğu Asya’da güç dengesinin oluşmasını sağlayan kişidir. Handerang, Hanzu kökenlidir ancak Liao Hanedanlığı’nda bürokrat ve vezir olarak faaliyet göstermiştir. Bu durumun Handerang ile Osmanlı’nın devşirme kökenli vezirleri arasında ortak bir nokta olduğu söylenebilir. Ayrıca Handerang, Büyük Selçuklu Devleti döneminde vezir olan Nizamü’l-Mülk(1018-1092) ile de karşılaştırılabilir. Handerang’ın hayatını öğrenmek amacıyla bu araştırmada Liaoshi(遼史) tarih kaynaklarında geçen Handerang hakkındaki Liezhuan(列傳) kayıtları incelenecektir.

Originals and Fabrications in the Book Series “The Persian Mirrors for Princes Written in the Saljuq Period”

Two books have been published to date in the book series – the Persian Mirrors for Princes Written in the Saljuq Period: Originals and Fabrications. They are:Amir Mu‘izzi Nishapuri. The Siyasat-nama/Siyar al-muluk: A Fabrication Ascribed to Nizam al-Mulk(2020) andThe Writings of Imam al-Ghazali(2017). Altogether, these books examine seven medieval texts: theSiyasat-nama/Siyar al-muluk, theZad-i Akhirat, theNasihat al-muluk, pt. 1, theFaza’il al-anam min rasa’il Hujjat al-Islam, theEi Farzand/Ayyuha al-walad, thePand-nama, and theNasihat al-muluk, pt. 2. Four of the seven texts belong to the category of deliberate fabrications or the texts with false attribution, compiled with quite specific goals and for specific target audience.1. The results of the historical, codicological, and textual analysis reveal that theSiyasat-nama/Siyar al-muluk(The Book of Government/The Vitae of Rulers) was compiled by Muhammad Mu‘izzi Nishapuri, the Head of poets department under the Saljuqid ruler Malik-shah. Subsequently, he ascribed it to the murdered Nizam al-Mulk in order to be appointed to a position at the Saljuqid court.2. The last three texts published in the second book and ascribed to al-Ghazali are forgeries as well. The most famous of them is theAyyuha al-walad(O Child). This text was initially written in Persian under the titleEi farzand,however, one or two generations after the death of Muhammad al-Ghazali. For its compilation were used: two genuine letters letters by Muhammad al-Ghazali; the‘Ayniyya– letter by his brother Ahmad al-Ghazali to his famous disciple ‘Ayn al-Qudat al-Hamadani; and the text taken from ‘Ayn al-Qudat’s own letter. Later, the compiled text was translated into Arabic and began to circulate under the titleAyyuha al-walad.3. The third book is going to comprise two authentic texts: theQabus-nama(The Book of Qabus) by Kay Kawus b. Iskandar b. Qabus and theChahar maqala/Majma‘ al-nawadir(Four Discourses/Miscellany of Rarities) by Nizami ‘Aruzi Samarqandi. If possible, theFustat al-‘Adala fi-Qawa‘id al-Saltana(A Tent of Justice In the Rules of Sultanate) compiled by Muhammad al-Khatib in 683 AH/1284-5 AD will be also included in this book. For the publication will be used the unique manuscript preserved in the National Library of France (BnF, Suppl. Turc 1120).The article offers a review of the texts included in the series and deals with the problem of literary forgeries and fakes in medieval Islamic literature, their types as well as the ways of their identification.

Justice based on meritocracy in the Siyasatnama of Khajeh Nizam alMulk Tusi

Justice based on meritocracy in the Siyasatnama of Khajeh Nizam alMulk Tusi

Amid-El-Mülk Etkisi, Nizamülmülk Ve Muhammed Gazali’nin Politik Performansı, Abbasi Halifesinin Otoritesindeki Düşüşün Sebepleri Ve Selçuklu Hanedanlığının Otoritesinin Artışı

Despite the fact that Abbasi Caliphate had had lost its socio-military power throughout the Islamic territory even prior to the advent of Saljuqi dynasty, it still preserved a great deal of its spiritual authority. However, some events happened which caused the diminution of Abbasi Caliphate’s spiritual authoritative status in a way that the risk of Caliphate’s collapse seemed highly tangible, while the Saljuq were gaining preliminary ruling strength. As the basis of Al Qaem bi Amrellah Abbasid was undermined because of the rise of Arsalan Basasiri, a warlord planned to dominate Abbasid territory and was supported by Fatimid Caliph Al-Mustansir Billah, Sultan Toghrol the first, the leader of Seljuk Turks, supported Abbasid Caliph. When Sultan Toghrol was sending troops to Baghdad and was battling Arsalan Basasiri, he was considering saving Sunni Caliphate of Abbasid from Ismaili Fatimid Caliphate’s domination. After that Seljuk Sultan defeated Arsalan Basasiri, he gained a favorable position, but then he gradually dominated Abbasid Caliph. After him, other powerful Seljuk Sultans also attempted to decrease the power of Abbasid Caliphs by utilizing instructions and performances of Iranian viziers like Amid al-Mulk and Nizam al-Mulk. To do so, some of the literati and faqihs’ opinions, like Imam Muhammad Ghazali, on the limitations of Abbasid Caliph’s ruling power were also employed by Seljuk rulers. The current study utilizes descriptive-analytic method to explore the issue that Khawaja Amid al-Mulk Kondori, Khawaja Nizam al-Mulk Tusi and Imam Muhammad Ghazali played especial and determining roles in the significant decrease in the authority of Abbasid Caliphate and the increase in the authority of Seljuk Dynasty through their political thought and performance

MANAGEMENT STRUCTURE OF ”SKY SQUARES / GÖKMEYDAN" AND “SPORTS LODGES” WHICH WERE THE SPORTS-MAKING AND WAR-PHYSICAL EDUCATION INSTITUTION IN THE SELJUK EMPIRE - AN INVESTIGATION OF THEIR EFFECTS ON THE SELJUK ECONOMY

The first information about the use of the squares was reached at the time of the Gokturks and continued with the Seljuk Empire. In the cosmology of the Seljuk Empire period, the sky squares / (Gokmeydan) provided the four basic elements which were; economy, military physical education, socialization, and sport. One of the most important elements to be considered about the sport was the establishment and operation of Sky square / (Gokmeydan) institutions while Seljuks were urbanizing. Even, it is known that Nizam al-Mulk, vizier of Sultan Malik-Shah I, was working on this issue intensively (Iscan, 1988). In this way, the sport was organized by the state to organize the sports, as well as sportsman training, protection, and nutrition. The sport was also influenced by the changing urbanization culture. In particular, it played an active role in ensuring security and urbanization in rural areas. The most striking example of this was the establishment of sports lodges for various branches in rural areas where urbanization was possible. As urbanization began, these sports lodges and buildings belonged to those lodges became a district of the city. To become the best fighting society, the Seljuk Empire reached its goal using its all facilities through Sky squares and Sports lodges. In addition to military physical education (both man and horse in terms of the period), Sky squares/ (Gokmeydan) and Sport lodges, which were opened to the people living in the city on certain days of the week, caused the public to operate in various sports branches as well as the establishment of enterprises that produce sports instruments of their interest and contribute to Seljuk economy. Article visualizations:

Političke poslanice i praktična socijalna misao u islamu - s posebnim osvrtom na životno delo Nizamul-Mulka i Rašidudina Fazlulaha

Political epistles, or advisory court papers, form a very serious segment of Islamic intellectual heritage, especially when it comes to social thought. Such scriptures were common even before the advent of Islam, in areas where Persians ruled, and they only reappeared during the period of Seljuk rulers. The famous Seljuk vizier, Persian Nizam al-Mulk, wrote the first official political message in Islam. His epistle was called Siyasat-nama, which literally means "political epistle" - hence the new name of such prose literature. These epistles were actually books or leaflets written for rulers, and contained messages and advice on how to run the country, about social life, social justice, the relationship between religion and social life, education and care, healing, economy and many other aspects of social life. They were mostly written by viziers, advisers, ministers, but sometimes lawyers, religious authorities, philosophers, and even mystics. There are three types of political epistles. The first group consists of epistles written by viziers, advisers, and other executives within the ruling set. The basic characteristic of such epistles is their inward view of power. The second group of political epistles consists of essays in the style of today's open letters, which were left behind by prominent representatives of religious thought. Because of the normative nature of its content, this group should be clearly distinguished from scientific treatises on social sciences or other social topics. The third group of political epistles rather looks back on the past. In this group of epistles, the author does not offer a clear insight into the future, does not make specific recommendations, nor does he mention any normative values towards which rulers or their viziers should move. He merely points to the tradition of the earlier kings and sultans of the dynasty from which the ruler originated, and thus implicitly indicates what is expected of his rule. In this paper, we first seek to elucidate various features and characteristics of political epistles, in order to find out what their impact on the development of general social thought in Islam was. In order to achieve the best results, we will look more closely at the contributions of the two most significant figures in the history of political epistles. The first was Nizam al-Mulk, the famous Seljuk ruler, and the second, Rashid al-Din Fazlullah, the great vizier in the period of Ilkhanate.