These states as we have observed above were founded within the environment of Islam and they had provided great service in the development of Turkish-Islamic culture. It is beyond doubt that there were some other Turkish cultural characteristics that had existed apart from those mentioned above in these states. From this respect, Turkish language that was the mother tongue takes the first place. The official language and the public language and also the literary language were Turkish in the Kara-Hanli State. Turkish was spoken in the palaces of Gazneli State. In the Harezmshah State, the dominant language in the army apart from the ruling dynasty was also Turkish language. When Harezmshah Ala’ud-din Muhammed talked with the envoy of the caliph, that had said that he was Turk and he did not know to speak Arabian language. The work of Fahr’üd-dîn Mübârekşah and the Turkish terms used show that the Turkish language was spoken by the administrative staff and the members of the army in Delhi Sultanate. The situation was the same in the Seljuk State. Turkish was the language spoken by everbody in the palace and the Turkish military forces that were widespread to every region with great figures. Therefore, we should not pay much attention to the allegations that the “official language” was Arabian language in some states and Farsi language in some states in the period of these Islamic-Turkish states. Actually, it is not right to look for the approach of “official language” in the Middle Ages since this understanding was created by the national states that have come into existence in the recent periods. The most principal factor that determined the spoken and literary language was the people that were dominated in those periods. There was not any opportunity to manage the administration affairs in Turkish language in the Iranian regions and the Arabian countries. Accordingly, Turks had their own literary languages and their own highly developed alphabets in the previous periods. However, under the influence of the religion of Islam, the Arabian language was widespread since the language of Koran was Arabian and also the mother tongue of most of the people was Farsi language. We should consider it as a natural consequence that Turkish language was not generalised in the level of states in those periods due to the reasons stated above.

the other hand, there are some documents that indicate the importance of the Turkish language in the period of the Great Seljuk Empire. One of these documents was the book of Dîvan-ı Lûgat-it-Türk that was written by Kasgarli Mahmud in Baghdad in the year of 1074. The author of this work stated that he had written this book in order to meet the requirement of those who were not Turks for learning Turkish language. In this work, there was a “Prophet’s saying” included with the meaning that “Learn the Turkish language since the sultanate of Turks will last for a long time”. This statement reveals a significant understanding of the period. Kasgarli Mahmud who stated that the word of Turk meant the “era of maturity” had pointed out the feeling of superiority. As stated by the statesmen such as Ibn Hassûl and the poets such as Saa’lebî and Gazzîi, the reckless spirit can be understood from this feeling of superiority that was dominant in the Turkish communities in that period. As a matter of fact, this reckless spirit was totally invigorated in Anatolia that was mostly inhabited with the majority of the Turkish population. Anatolia had reared several great poets and orators especially Yunus Emre. Therefore the mother tongue that found some political representatives such as Karamanoglu Mehmed Bey that issued a firman for Turkish language in Konya (1277) had turned into a spoken and literary language.

Moreover, most of the ancient Turkish traditions and customs were maintained in these Turkish states. For example, the rumours about the guidance of an animal that “resembled to a dog” to the Turks indicated that the legend of Grey Wolf was still maintained among the Turkmens. Similarly, the design of arrow and bow that was the continuation of an ancient tradition of domination was observed in the official writings of the Seljuk States, the monogram of the sultan, on the coins, and on sultan’s umbrellas and this design was also engraved in a temple in Istanbul by the emperor K. Monomakhos upon the demand of Sultan Tugrul Bey. The tutorship institution was present in the ancient Gok-Turk State and Khazar khanates and it also had an important place in the Seljuk organisations. The women were also highly respected and they took some roles in the state affairs. These characteristics were the administrative and social innovations that were contributed by the Turks to the Islamic-Eastern world.

The organisation of the crowded cavalry troops in the army, the division of right-left rings, and the Turan tactic that was applied in the big wars were the values of the steppe culture that was enlivened by the Turks in the Iranian regions and these characteristics can also be observed in the Ottoman State with trivial differences. Similarly, as a continuation of the ancient Turkish traditions, the sultans would organise some feasts (toy) to the celebrities of the state and to general public and the plates, spools and the cutlery tools were despoiled at the end of these feasts. All these events were related with the ancient understanding of Turkish sovereignty. The characteristics that had been transferred from the Central Asia and enlivened in the Turkish-Islam world for centuries were the usage of horse-tail crest together with the flags with carious colours and shapes, the drive shootings, the plays of ball and çögen that were common in the Harezmshah State, Delhi Sultanate and in Egypt. Besides, there was the Turkish dance that was personally danced by Sultan Tugrul Bey on the occasion of his last wedding in the course of the wedding ceremony in Baghdad with the accompaniment of Turkish songs and this dance probably was transferred to the Russians. Similarly, there were some other ancient characteristics such as the military clothes, and the marital law that was executed among the Turkish groups in accordance with the provisions of the Turkish moral laws.

it can be observed from the epitaphs and inscriptions pertaining to the principalities of Artuklu, Mengücüklü, Saltuklu, etc., the rulers in the Esatern Anatolian principalities were called with Turkish titles such as Alp, Kutlug, Inanç, Ulug, Tuğrul, Inanç Yabgu, Alp Tuğrul, Tegin, etc. and they would engrave their stature stamps in the coins minted. These principalities could probably maintain their national identities much better than the Anatolian Seljuk State in the west and the Harezmshah State in the east. However, the Egyptian governors, as we know, had provided the opportunities in the fields of science and literature that enabled the reinforcement of the Turkish identity. These rulers of Egypt considered themselves superior to Turkmens. The steppe traditions such as horse-drawn sports, shooting and play of çögen were maintained among the people as well as within the army in Egypt. Mostly, the provisions of “moral laws” were executed and the dtate would directly bear the name of “Turk” (Ed-Devlet’ül-Türkîyye”).

these Turkish-Islamic states, the Turks had been considered as highly-qualified and superior people by the foreigners and their capacities, beauties and bravery were always praised (For example; el-Cahiz, Ibn Hassûl, Zemahşerî, Mübarekshah.)