However, this state had some peculiarities much more different than the other Muslim-Iranian states such as Tahiri, Saffari and Samani states, etc. that emerged in the same regions since this state was far away from the centre of caliphate. Apart from the Turkish characteristics, this difference was mainly observed in the understanding of sovereignty: As it has been known, in the religion of Islam, the state ruler (caliph) was called as "the head of all Muslim people " (Emîr'ül-mü’minîn) since he was the deputy of our Prophet that was the Prophet (resul) of Allah. This caliph was liable for the government and administration of the world order including the affairs of the people related with the real world and the next world in accordance with the rules and prohibitions (canonical law) of Allah’s remarks (Koran). However, the Turkish ruler was only charged with the government of the people on the earth’s surface through the tradition of “kut” that was a gift of God. This difference in the understanding of sovereignty occurred in the period of Great Seljuk Empire for the first time in Islam history. Henceforth, the Turkish rulers did not transfer their authority to govern and reign the world to the caliph and they maintained this power in their capacity. In the Islamic states that had been established before and even in Gazneli State, the rulers of the state were “Muslim emirs subject to the caliph of Islam” and they were obliged to recognise the high authority of the caliph. Similarly, they tried to act in accordance with the religious provisions in all sorts of their activities and execute the worldly affairs within the framework of the rules of canonical law. Seljuk sultans had considered the caliph that they showed great respect only as an honoured citizen and they considered Baghdad that was the capital city of the caliphate as an ordinary city of the Turkish Empire.

The ancient Turkish tradition that was composed of the separation of the worldly affairs from the religious affairs was in the form of a religious toleration in Steppe Turkish states (Gok-Turk State, Khazar people, etc). Sultan Tugrul Bey who entered into Baghdad in the year of 1055, had increased the allocation of money and provisions for the caliph, El-Kaaim bi'emrillah. Then, this Turkish tradition stated above was actually put into practice upon the undertaking of the state and sultanate affairs by Sultan Tugrul Bey. Therefore, a significant change occurred in the Islamic public law. According to this understanding that accepted two rulers equal in rank, Turkish ruler was not a “Muslim emir subject to the caliph”. He was actually the real owner of the sultanate henceforth and he was the only person responsible for the worldly affairs. The caliphs that were only occupied with the canonical law subsisted themselves through the lands that were entitled to them by the central government as an income source and a means of subsistence. Moreover, sometimes it was required that the caliph should be recognised by the sultan.

There was an opinion stating that the separation of Abbasi caliph from the worldly affairs was applied under the dominion of Buveyhi people before the period of Seljuk State and therefore that the caliph was not unfamiliar with this understanding actually. However, this opinion is not sufficient enough to explain and illuminate the matter. Naturally, the Shiite Buveyhi State would not esteem the trait of Sunnite Abbasi caliphate. However, it should be kept in mind that the Buveyhi rulers were the “emirs” of Shiite Fatimi caliph and they were obliged to act in compliance with the directives of Shiite Fatimi caliph in Egypt. It is beyond doubt that neither Buveyhi State nor the Islam states that we have mentioned above had an intellectual foundation related with the concept that we can call as “secularism” today. In the period of Seljuk States, this application that went beyond the limits of religious tolerance was confirmed in respect of legitimacy upon the declaration of Sultan Tugrul Bey as the “Ruler of the World” (20th January 1058) by the caliph with a resplendent ceremony organised in the palace of the caliphate in Baghdad. Therefore, Sultan Melikshah could issue and enforce new laws pertaining to the civil codes. This principle that provided a freedom of conscience in an extensive scale in the country had also given various opportunities for the free development in the fields of science, intellectual thoughts and literature. On the other hand, it diminished the obligation of the members of various sects and religious orders and the Non-Muslim groups (atheists) to act in compliance with the Islamic legal rules in the Muslim countries. Therefore, it had provided great help and contribution in the provision of the fidelity of crowded subjects and people that lived in the regions of Christians, Georgians, Armenians, Syrians, Pavlikans, and Jews within the boundaries of the state. This situation is of great significance particularly in the political map of Middle-East towards the 12th century.

In the eastern-Islamic world before the period of Seljuk State, there were some political hostilities caused by the local governments that were enemies against each other and the hostility caused by various beliefs and religious sects among the people. The political and spiritual union in the period of development of Seljuk Empire was the best expression about the Turkish Bey (Ruler) stated within Kutadgu-Bilig. Turkish state rulers that were cited mostly as "Es-sultan'ül-âdil" in the historical resources executed the “laws” related with the rights and justice. Therefore, the groups connected to various religions, sects and religious orders could lead their daily life in peace. In the Empire and the other Turkish-Islam political establishments, there were some internal struggles –apart from the Babai rebellion (1239) that resulted from the provocation of the religious beliefs of the peole and the attempt to rebel against the invader Mongolians- and as it is known, these struggles took place as a result of the desire of the princes for sovereignty. Besides, the people were not interested in such matters due to the principle of “kut” (traditional rules) in the Turkish sovereignty.

However, when the Seljuk Empire was dissolved and disintegrated, the caliphs tried to benefit from the weakness of the government and they wanted to reestablish their former worldly dominion. Let us remind the negative role played by these caliphs in the abolition of Seljuk State and especially the caliph, En-Nasir Il-dinillah (1179-1229) in the collapse of Harezmshah Empire, and the invasion of the Islamic-Turkish countries by the Mongolians. On the other hand, the Egypt Turkish Sultan Baybars had enthroned one of the members of the Abbasi dynasty (El-Muntasır bi'llah) to the caliphate (1261), and the same “laic” opinion remained in effect in Delhi sultanate in the same way. According to Ala’üd-din Kalaçi the state and the canonical law were different issues and one of them pertained to the ruler while the latter pertained to the Muslim judges and the muftis. As a consequence, this principle presented by the Turks to the Islamic world was based on the thought that the state authority that was charged with the protection of the public benefits was the highest authority. This principle had been dominant in all of the Turkish-Islamic states and the caliphs that were obliged to be contented with the approvement of the sultanates and the entitlement of robe of honours and titles only in form were prevented from the intervention in the worldly affairs.

The situation about the wives of sultans is of great significance in respect of the issue of sovereignty. It has been observed that the rulers’ wives (hatun) that did not have any place in Islamic public law tried to execute their authorities as required by the ancient Turkish traditions in the Turkish-Islamic states. For example; it has been stated within the resources that Tugrul Bey’s wife had an influence over this famous sultan. Celaliye (Terken) Hatun who was Sultan Melikshah’s wife and Kara-Hanli princess was so effective and influential in the state administration. It has been known that the political contacts were firstly consolidated with this hatun. The resources state that this hatun had a separate divan (government). In respect of this issue, Terken Hatun, the Kangli princess who was Harezmshah Ala’ud-din Tekiş’s wife and Ala’ud-din Muhammed Harezmshah’s mother was of particular significance. She had a separate Divan and separate palace and the orders of the sultan were considered to be effective without the signature of this hatun. Harezmshah Muhammed had retreated to Samarkand towards the end of his domination and he had to leave the capital city of Gurgenç to her.