Enormous efforts were endeavoured for the development of Islamic information in the Islamic-Turkish states. The principal centres of teachers, preachers, orators, and students of the Muslim theological schools were the cities of Bokhara and Samarkand in the period of Karahanli State, the city of Gazne in the period of Gazneli State and the city of Delhi in the period of Indian Turkish Sultanate. In the previous periods, the Turkish scholars that had been famous in the Islamic-Turkish cultural environments were trained particularly in the region of Transoxania. For example; Abd’ullah bi’l-Mübârek’it-Türkî (died in 798) who was called as master by Ahmed b. Hanbel who was the founder of Maliki sect was a scholar of Prohet’s sayings and he was also an interpreter and grammarian at the same time. Tarhan’s son, Ebû’l-Mu’tamir Süleyman and his son, Ebû Muhammed’ül-Mu’tamir that were among the first scholars of Prophet’s sayings and megazi were of Turkish origins. In the Islam world, most of the great scholars of canon jurisprudence, Prophet’s sayings, Scriptures of Koran and interpretation were contemporary with the periods of Turkish domination and especially the period of Seljuk State.

The Turkish rulers and the statesmen that protected the Sunni Islam to this degree were sincere Muslim people. However, they should not be considered as bigoted people. They were much tolerant in respect of religion as required by their national traditions. As it is known, the Karahanli State had maintained the Turkish traditions and the Harezmshah State and Delhi and Egypt Sultanates had paid great attention to protect their identities within their states. Similarly, the Turkmen Principalities had taken the Seljuk State as their model in respect of the sensitivity that they attached to this issue. The following examples will be considered as conclusive evidence for proving that the Turkish rulers had been very open-minded people. The preparation of a golden medallion with embossed design as a souvenir of the enthronement of Tugrul Bey in Baghdad; the masterpieces of the art of relief sculpture pertaining to the periods of Seljuk States; the fatherly emotions of Sultan Alp Arslan and Melikshah against the Non-Muslim groups; the religious-philosophical conversations that took place in the presence of Sultan Sencer; the tolerant attitudes of Kilic Arslan I against the Syrian Christians and Armenians; the attitudes of Kilic Arslan II who had pleased the Christians, discussed with the Syrian Christian Patriarch about the Holy Book in Malatya and had some marble sculptures to be constructed in the gardens of Konya; and the attitudes of Alâ’üd-dîn Keykubâd I who had decorated the doors and walls of the palaces with pictures of human being and the city walls of Konya with embossed designs; and the Turkmen Beys that had minted coins with the design of human faces like Sultan Keyhusrev II, etc.