The chief commander of the army of the Anatolian Seljuks State was entitled with the title of Beylerbeyi (bey of beys) or Emir'ul-umera (Emir of the Staff Officers). The commanders of the army were called as Subasi (or Sipahsalar, serleşker). At the same time, these people were charged with the provision of the security and public order in the regions of their office. There were beys as the leader of the Turkmen forces. The commanders of the navy was called as "Reisü'l-Bahr" (Chief of Navy) or "Melik üs-Sevâhil" (Commander of the coasts) in the Seljuks State. We have also observed that the commanders of the navy were called as "Emîr-i Sevâhil" (Emir of the coasts).
The Seljuks had preferred principally the Hanafi sect and partially the Shafi sect of the Sunnite branch. The fact that the Hanafi sect was in compliance with the Turkish traditions, customs and thoughts led it to become an element of preference and the official sect of the state. Seljuks did not attitude a different stance against the other sects. However, they struggled against the Batini supporters who had tried to eradicate the religion of Islam. Furthermore the state had a specific policy against the sects and the religious movements in the course of the Seljuk State. Accordingly, the harmony among the sects and the movements should be protected and the struggles among them should be prevented. The state did not have any control or influence over the religious leaders and men. The Non-Muslim elements such as Christians and Jews, etc. were tolerated in respect of the freedom of religion.
Seljuks State endeavoured great efforts in order to develop the science and culture. In order to realise it, the Seljuk rulers, viziers and emirs had lots of theological schools constructed. Tugrul Bey, one of the Seljuk sultans had constructed a theological school in Nisabur, his vizier in Merv, Cagri Bey again in Merv, Alp Arslan in Baghdad, Muhammed b. Melikshah in Isfahan and Tugrul b. Muhammed in Hamedan. Furthermore, the Vizier Nizam ul-Mulk had had various theological schools constructed under the famous name of "Nizamiye". The lecturers that managed these theological schools and gave lectures were called as "müderris" (teacher). According to the trust deed of Nizam ul-Mulk, there were several people who were charged within the theological schools apart from the lecturers such as a preacher, a librarian, a teacher to teach the reading of Koran, and a grammarian to teach the Arabian language. The duty of lecturing in the big theological schools was of great significance. In case that a famous scientist was charged with this duty, the students would come from distant places in order to study with him. The courses taught in the Seljuk theological schools in which religious education was provided were Koran, the canon jurisprudence, interpretation, Prophet's sayings, syntax, grammar, linguistics and literature, etc. Foundations were established in order to cover the expenditures of these theological schools. Within the hierarchy of learned men, the religious men were charged as muftis, sheikhulislam, orator, and imam, etc. apart from the being a lecturer.
The architecture of the theological schools that were originated and developed in the period of the Great Seljuks State had found its actual place in Anatolia and it had become widespread. As a matter of fact, the rulers and the statesmen of the Anatolian Seljuks State had constructed several theological schools. In this period, the religious education was provided in the theological schools and the medical teaching and educations (application) were carried out in hospitals and some of these buildings were used as observatories.
Just like in all the Turkish-Islam states in the Middle Ages, the organisation of justice in Seljuk State was divided into two sections as the martial and canon laws.
a) Canonical law system: In this system of jurisdiction, the Muslim judges would hear the cases. The Muslim judge was authorised in all the affairs related with the religion and canon law. Accordingly, the Muslim judges would hear the cases in relation with marriage and divorce transactions, alimony, inheritance and the lawsuits for receivables. He would also undertake the guardianship of the orphans and the women who did not have any relatives of men. They were charged with the offices of notary, and they would manage the mosques and the relevant facilities and the foundations, and they would arrange the trust deeds of pious foundation. The chief Muslim judge who was called as "Kadı el-Kudat" was appointed by the Sultan. It was possible to appoint the Muslim judges by the governors of the provinces in the places where Sultan did not have a direct control.
b) Martial law system: In this material court of highest-rank, "Emir-i dad" (or Dadbegi) would hear the cases about those who had destroyed the public order or violated the laws and they would particularly deal with the criminal affairs. Emir-i dad was commissioned as the attorney of the justice in the Great Seljuks State and he was the chairman of the Divan-ı Mezalim that used to hear the other cases.
The military courts under the chairmanship of "Kadıy-ı leşker" would hear the cases about the conflicts and disputes among the army of Seljuk State.
The End
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