This video is about the Seljuks, but tell someone to come watch a video about the Seljuks for an hour. The first question is, why? Who are the Seljuks anyway? where is it Many of us, what does the course have to do with us? Neither their names are familiar, nor do we really know anything about them, do we need to know? who are these What is their importance to us? I will tell you about its relevance and importance now , but if you, like me two months ago, think that the Seljuks are far away from us and are very irrelevant to us, and what kind of story can they have with us, I promise you that you will be surprised when you see this video, the Seljuks are right. whose kings were Turks and of Turkish origin, but they were a state that ruled from Iran over a land almost as big as the largest Iranian country that ever existed . Having both the Caspian Sea, the Persian Gulf, the Oman Sea, the Black Sea, the Mediterranean, and the Aral Sea from Central Asia to Asia Minor, we are talking about a thousand years ago, 15 centuries after Cyrus , who has a kingdom that rules over lands almost as large as the land The Achaemenid period, or at least periods of the Achaemenid period, are of course different from each other in a thousand and one ways, they are not very similar to each other at all , but in this respect, they are somewhat similar to each other. They are similar, even their flags are a little similar. Look at this map now. If the Seljuks of Rome and the Seljuks of Rome are actually a kind of autonomy, but if we consider the vastness of your territories, they are under their control, which has always been important , except for the time of the Achaemenids. And during the Umayyad and Abbasid eras, there are very few times when the same people who are ruling Iran, who are ruling Iran today, also controlled Syria. They are Seljuks, but you can see that there is something in their story that is strange, we are talking about a kingdom that ruled over Iran and beyond, with the official language of Farsi, Farsi is so close to us that we can easily read their letters, we can easily read their books, we understand much easier than The one who, for example, reads the text of a modern English-speaking Shakespeare, which belongs to 400 years ago, is the text of time. We can read the Seljuqs and understand that their capital was mainly in the cities that are in Iran today. If you look at it one way , they lasted for a century and a half, and in another way, they lasted for three centuries , and it's not like they came and, for example, they became very big and so on. And then leaving without leaving a trace on history is very important. In Iran, with this, a process begins that will continue for centuries. This is the first Illyrian dynasty. They come from Central Asia and they rule over all of Iran, but they are not the last. Practically, from the time of them in the first 11th century to the first of the 20th century and the time of Reza Shah, the routine of ruling Iran is the same as the Illyrian families who mainly come from Central Asia and rule all of Iran . Who rules over all of Iran, that's almost the story until the time of Reza Shah . It just comes out . It means that you are talking about a government whose material and spiritual heritage is in Iran, Turkey, and now in other places . When they ask why Iran is different from Turkey? Why is Atatürk like that, Reza Shah like that? Talking about the 20th century is an interesting place to start a discussion about , for example, the relationship between religion and politics in the two countries of Iran and Turkey, the Seljuk period, it is very interesting. We just made this video, it totally took me to a new world and gave me a new perspective. Now we will see this together on the timelines that we see during the video, how many important names and people there are in a period of 200-300. Coming to Iran for many years, which are the peaks of thought and thought and the Persian language, is really a scene in this period politically, which was an important scene for many Iranians. From that time until now, it is a scene where the Roman emperor was not only defeated, but Capturing him, bringing a scene reminiscent of Shapur I's victory over the Roman emperor, although here we are talking about a government from a Muslim, Sunni, and Turkish dynasty. Let's go to Iran, we know the middle centuries of Islam, it starts from 610, almost half a century with the Prophet and the rightly caliphs, and then about a century with the Umayyad Empire, it turns from a local power to an all-encompassing power, first in the Arabian Peninsula, then it reaches the Shamat and the Mediterranean coast. And then he comes from the east and goes to Khorasan, he practically takes the entire area of Sassanid Iranshahr and dominates it. Then we have a change, the Abbasid family comes , takes the place of the Umayyad family, another Arab Islamic empire comes to work, which has some differences . The Sassanids in Baghdad and the administration of its court also fell into the hands of Iranian families in many periods, for example, from the Barmaki family, which used to be Zoroastrian. Being or being a Buddhist in Balkh, coming to Baghdad and being a descendant of the emperor's vizier or the Abbasid caliph, it has not yet happened that Iranians have completely separated themselves from the rest of the Muslims, but the fact that some things such as the Persian language have not disappeared and Iranians have not become Arabs is a sign of It seems that the Iranian identity will not be resolved in the Arab-Islamic identity, even if the Iranian rulers do not rule Iran or Iranshahr for centuries on the plateau of Iran . Yes, but in short, Zoroastrian theology goes into the Abbasid system, and even rejects it in a series of institutions that were created during the Abbasid era. Let's pursue science and start a translation movement and gather all the knowledge from everywhere, from Iran, Greece, India, Egypt, and everywhere. Let's come here, the summary is there. We told the story of the Abbasids, we said that they ruled for 500 years , but their peak was in the first century, so it is wrong to think that they were Abbasids. They were the Abbasids until the Mongols came, but during the last four centuries , the Abbasid government found a rival for the position of caliph in Egypt, Bahrain, and even Spain. Little by little, the political power of the Abbasids began to be challenged from the east of Iran and elsewhere. Al-Buyeh, who were also Shiites, were listening to the Caliph Baghdad . We will not give you the tax anymore, you are from now on the one who pays us the taxes of the Iranian Kingdom, who are also Shiites, Zaidi Shiites, of course, but their system is the Arabic language system and their system is not Persian . There is a period that comes from the east to the west , but from that time to the time of the Mongols, if we look at it , we are still in the Abbasid period, but it is dominated by one government. There are rulers, sultanies, mansions, whose court language is Persian, even though they are of their own origin, we have Ghaznavi Turks, we have Seljuks, we have Khwarazmshahi, these are centripetal forces, especially in the last three centuries of the Abbasid rule, with the name of Amir and Sultan, and they raise their heads and rule in the territory of the Abbasids, that is A warrior, a commander of the corps , which was actually the Caliph's corps, is very proud So much so that he says to the caliph, for example, I don't follow your words and I am the sultan, and this is my caliph. He says yes, you are a sultan. The caliph appoints him as the sultan, but now we read a sermon in the name of the caliph in our mosque . We accept the Prophet. This happens in different Islamic lands, of course in a different way Egypt also happens in Anatolia or Turkey today, it also happens in Iran, as we said, then this diversity is not only political, to say that one only became a king, the other became a sultan. You see, there is a lot of variety, then very new things come, some of them come and go at the same time, and some of them, like Sufism, come and don't go at all. Little by little, they get old , and then four centuries later, from them and after combining them with a few other things. The Safavid Empire will emerge , which will become the first Iranian Islamic Empire with a completely different identity from the rest of the Islamic world with the Shia identity. Now we don't want to go there. Now we are still behind these stories in the Middle Ages . We want to see the political situation and power. What's up with politics and this? What's up with the world of thought? What ideas are coming? Then the governments that we are talking about are also created. From the explanations that I have given so far, it is clear that they have a contradictory situation. After all, they have a Sultan. On the other hand, they are in the government of the Caliph. In some way, they have to create a basis of legitimacy for themselves. This government is a theoretical framework. It should be fixed little by little that we do this, we do it this way, we don't do that one because they don't have a history of governing . There is no history of government there at all, there is a lot of thought that needs to be produced and there is a need for it, and there is space to some extent, there is a certain amount of open-minded conditions in these middle centuries during the Abbasid period, we have already talked about the state of science and we have said that it was the golden age of Islam, and this is a bit of a story. That's it, there is also the flow of science, there are also flows of philosophy , and what I say like this is a bit wrong because we should not see these things separately, science and At that time, philosophy is all about philosophy, science is also a by-product, philosophy is considered a by-product of philosophy, other sciences do not have an independent identity, for example, if someone wants to go to science, he will learn from this philosophy, and finally, logic will start, and then, for example, they may move on to other things, but the same. The first is the story of philosophy, science does not exist as a separate thing, now if you read more, you may become Zakaria Razi, you may become Farabi, you may become Ibn Sina , and I will say all of these names that I have. It's a little bit before these years and centuries , that is, we are talking about the familiar names of that period, just look at the timeline for a minute, then let's see some of the more important names of the 9th, 10th, and 11th centuries, the period we want to reach the Seljuk period in terms of the date of the Shia calendar. We are 12 imams of the time of Imam Hasan Askari, that is, the 11th imam of the Shiites. 12 other imams we see around us, for example, rational people. Outside of Islamic sciences, we also see those who emphasize more on reason , and for example, they say that reason is not the essence of religion. Some say that it is not the essence of religion. When we say that the atmosphere of thought is dynamic, we are saying that all these ideas are alive. Having loud and important voices, having Sufism, we can add the names of that period on the timeline. Let's see them too, even those whom we may know as poets, Attar and Sanaei, now after these, all of them are Maulavi and these , but these also come from mysticism, and then you will see that I am talking about diversity , and a part of this diversity is also religious diversity and Religiously , now we have Christian, Jewish, Zoroastrian, etc. We also have different Shiite and Sunni tendencies . The rise of the Seljuqs is the year of Ibn Sina's death. Well, Ibn Sina himself is Sunni Hanafi, his brother and father are Ismailis, that is, Shia Ismailis , one of his most important teachers, Jesus ibn Yahya is a Christian , one of his most important students, Bahmanyar ibn Marzban is a Zoroastrian, that is, you are the same person. There is a society that can be seen in Ibn Sina's personality The Shiites themselves are very diverse. The 11th Imam, the 12 Imams, has not been long since he passed away. I said that Imam Hassan Askari will be alive until 874. 874 means that it will be the time of Razi, the time of Rodaki, the time of Tabari, which we know the history of Tabari, when will it be 874 in Europe? 800 will be the year of Charlemagne's coronation, the beginning of the Holy Roman Empire, we said 874, now Charlemagne is dead, that great unified empire that he created after centuries has become three parts , the story of France and the story of Germany In a sense, it started in Europe in the Shias, we also said that we have different types, we have the Fatimids, the Ismaili Shiites, the Qarmatis, the Seven Imams, the Al Boyeh, the Zaidis , all of them are Shiites , and all of them are new in the era that we call the Sunni Empire era . The Abbasid caliphate was Sunni, all of these are around the Abbasid caliph, a caliph who does not have much power anymore . The Qormatians leaving Bahrain, leaving Mecca , killing a series of pilgrims, throwing the black stone into the well of Zamzam, removing Bahrain , it is not like saying that the Muslim Ummah is following the Caliph's words, and for example, they are together and that is not the case, the Caliph really has no power . He went to Baghdad to share with the caliph in the power of the caliph . This is the era of the title that has Al-Mustasal, by Allah, the Caliph is in trouble , indeed, the Persian language is in trouble, but it is an interesting period at that time, the spread of the Persian language, of course, started from the Samanid era, it started from the 9th century, the Persian Dari was strengthened in Khorasan, Rudaki and Ferdowsi, and later, but during the Ghaznavid and Seljuk period. As we can see it is expanding to the west, how is the society? The society of a series of aristocratic families before Islam is still rich and influential in it, now some have become Muslims and some have not, but the one who is gaining power, they leave their slaves, especially the warriors, that is, the men of war, in terms of military power, they have a lot of power , and in the field of politics, their role is getting bigger . A very diverse society is supposed to rule, which means they have the power and can fight , but now they are fighting. It is one thing to get something in this diverse society, it is another thing to establish order and peace and to maintain power. It is a really difficult task from the political point of view, but it is a difficult task that they can do now with the help of some of the same Iranian families that we mentioned , but before going there What happened that they came here at all? This is a question that is not answered in this video, but it is interesting to think about it, because some people say that this is a climate issue, that it is difficult from a political point of view, now you can see on the map who they are with their neighbors and the surrounding area, and who is on this side of the Caspians and who is on the other side. It is from here, from the northeast, that these Turkish tribes are pushing downwards, they are pushing downwards , and one thing they say is that climate change is involved in this pushing, they say it is the Turkish tribes. Central Asia is pushing towards the west and Iran and finally Turkey. It seems that there is something in that era. In English, it is called the Medieval Warm Period. The warm period of the middle centuries of the climate is collapsing. Now, we now say that the period was, for example, warm at that time, but the reality is that It is pouring, even now we know how it is when they say it has poured, they say snow is coming, it is snowing for a long time, they have never seen snow and this is Mixing seems to be effective in making the Turks say this way, now I don't know the reason because I read contradictory reasons for it , but in any case, mixing the climate is also effective in making the Turks push each other and some of them go this way and that way. The power of the Abbasid caliphate is also weak, there is no place for this to be expressed by experienced soldiers and skilled warriors in combination with Persian culture and the Iranian court . The governments whose names I have mentioned two or three times so far are the Ghaznavids, the Seljuks, and the Khwarezmshahs , and this will actually be the beginning of the process of Turkification of Anatolia, which means that it will eventually become the bottom of Asia Minor . Not that they are coming here, when are they coming here? What were you doing before coming here ? The Greekness of Anatolia in Asia Minor went from Christian Greek culture to Muslim Turkish culture when we say Asia Minor, Asia Minor, Western Iran, Azerbaijan and Hamadan, all of this begins at the same time as Turkic settlement . We have talked a lot, what have we said so far? We still did not enter the Seljuks We set the stage. We set the stage to see what happened when the Seljuqs came to power in the 1000s. What happened to religion, society, politics, nature, etc. In such a situation, the Seljuks enter the scene . Who are they? Where do they come from? We said that from Central Asia, their great ancestor was a nobleman named Seljuq Surprise, from the Turks who came from the Aral area, from the same people who probably later came from other Turkic tribes and became powerful in this region. He may have become a Jew at some point, probably the names of his children are the same, which probably confirms that he may have become a Jew once, even though we are talking about thousands of years. They are also Hanafi Sunni Muslims and they are starting to gain strength and move southward and westward from the steppe deserts of Central Asia, towards the cities, toward Khorasan , and reach the Ghaznavids, another group of Turks that came earlier. Being a slave in the Abbasid system, they used to strike swords for them , but now they have become sultans for themselves, very ceremonial sultans. They also became famous and took power from the Samanids. Some people probably say that they had the strongest army in the world at that time, but their direction was more towards the east, towards India. Later, we have to explain that the Seljuks will also come and first they will create a local power there, then little by little, now that we are here, we will also take a tax, sometimes even to the army. The Ghaznavis also help in the civil war after Mahmoud Ghaznavi, they also help Masoud. We know that the Turks did not appoint a successor in the slightest, and the inheritance system was not clear. There was a fight for the succession, but the Seljuks gradually increased their power. Once again, when Masoud Ghaznavi led an army to According to India's annual plan , they will also take the cities of Abad Khorasan like Neishabur They will take it without war. Now these are the stories that we already have the history written by Beyhaqi, for example, Beyhaqi was the court secretary of these Ghaznavids , and we have at least the official history written by him . And those nobles who ruled the city in Neyshabur were also used to the fact that the swordsmen gave up and ruled them, maybe they say what Ghaznavi, what a Seljuk, we didn't see any good from him, now this comes and the new sultan has come, he says, I am the new sultan, we also say ok, Neyshabur has seen a lot of this, in short , they conquer Neyshabur without a war, while really in the eyes of the people of Neyshabur, maybe these new arrivals are Seljuks. There are some advantages to those Ghaznavids, having the splendor and ceremonies of the Ghaznavid court were not so much more earthy. Being more desert, even as Bayhaqi describes it, they were a little settled, when the people around Tughrel Seljuq saw him, when he came, he said that they are a bunch of hooligans, whoever passes by, shouts at the one who is the sultan, they have no manners at all, they don't know the ways and customs of Tughrel himself. He also says that we are new and strange people, we don't know the customs of Tajiks , and that's the way it is I paused for a minute because I have to complete what I said about Bayhaqi. When Bayhaqi is writing history in the Ghaznavid court, the Seljuks defeated the Ghaznavids and took some parts of the former territory of the Ghaznavids. Of course, they ruled at the same time, but some parts of Taking the previous territory of the Ghaznavids, and taking the title of sultan from the caliph , means that their place is now defunct. He acknowledges it and of course he doesn't allow himself to be disrespectful, he says that these are a group of nobles who today have the province of Khorasan, for example , while we know that they took this province of Khorasan by defeating Masoud of Ghaznavi, but they took it short and the Caliph also recognized their power. They are also starting to rule, but these people have no manners at all They really don't have a history and how do they rule? With what administrative system do they rule? We have talked about it with the Iranian Diwan system and with the Iranian secretaries, that is, the Seljuk government, from the very beginning, from the time of Tughrel, on its three bases, but now, let's say more coherently, the military power that they have, the Turks themselves, who are coming, get their religious legitimacy from the caliph. Taking the knowledge and structure of the court they are taking from the Iranians is the heritage of Iranian civilization for this government , and interestingly, all three of them have their own languages, Turkish and Arabic. And Persian is present in these and then they become strong and start to expand the territory to the west, including Gorgan , Tabaristan, Jabal, Iraq , Ajam , and Azerbaijan. I said that Shamat and Georgia will take it from this side of Fars and that's how they will grow up. The defeat of Byzantium was fateful. They know that, in fact, where Byzantium loses, it will leave Anatolia, it will leave the heart of today's Turkey, and it will not return. That's why I said that Turkey today is considered a Turkish and Islamic land. Its beginning can probably be seen in this period, when Byzantium was defeated by the Seljuks . His conversion to Islam and his desertion to the Turkic tribes is the time when he realized his importance in Anatolia and Asia Minor. You see, the Ottoman Empire and then Muslim Turkey is a phenomenon whose roots go back to the Seljuk period. Now, I will say that it is important in the history of Iran. It is no less, really, but in a different context , or perhaps even more important than the Crusades, than these great wars. Several disputes between Christians and Muslims actually started the Crusades of this century in response to the strengthening of the Seljuk dynasty. 11 When the emperor of Byzantium, after defeating the Seljuks, asks the Christian world for help against the Muslim Turks, this is the start of the crusades , which is a long and detailed story, not the story of this video , but this is another point in the importance of this era of the Seljuks, which I absolutely do not understand. I was not aware of it. Now, if we want to read the story of the Seljuk kingdom and its rule in the style of a history book or look at Wikipedia, like everyone else. The other kingdoms came from a certain place and struck swords at some point. Some fathers , sons, or generals came to rule. One was stronger and one was weaker . Summary of the history of all other dynasties , but in this video I don't want to tell about these narratives, that is, we will show it on the timeline and you can see it on YouTube. There are other videos for it. I want to go more into the story of why these are important, that is, I want to distance myself from their wars and conquests and go back to see what society was like. What was this thought and opinion in Iran during the 10th and 11th centuries during the Seljuk period? Let's see some of his important figures in the order of their role in history in the same period that we said, politically, we have the Abbasid caliph , who is caught in a desperate situation, the Sunni caliph is surrounded by all kinds of Shia powers, and maybe the Fatimid caliphs who do not accept his caliphate are even more terrifying for him. They say that they are usurpers of the caliphate of the Twelve Imams and the Seven Imams. They say that we finally have an Imam who The right government is theirs and that, but our Imam did not come, Fatimiuns, but they say that the caliph is the right caliph, the real caliph is our Imam, who is alive, ready, and present, and the West of the Islamic world is also with them, they are a bigger threat to the caliph. They are taking Baghdad, a big change is happening, it is true that after all, Baghdad was not in the hands of the caliph, that is, the rule of the caliph was not a widespread and influential government . It was Al-Buyeh, whose center was in Iran, now the Seljuqs are gone, they are also centered in Iran, they were descended from Al-Buyeh, but the difference is that they are Sunnis, which means that most of the Middle East were Shiite Muslims. The Shiite nature of their governments was like this. We had Sunni Ghaznavids in the other side of the city. This will change when the Seljuqs gain power , and they will also become Sunnis , and the rise of Sunni power like the Seljuqs will change the balance of power in favor of the Abbasid Caliph and the Sunni supporters, mainly the Hanafi and Shafi'i Caliphs. It will be taken away from the Shiites and many places will be controlled by the Seljuks in Mecca and Medina . A sermon is recited in the name of the Caliph, and this is very important. There are probably Shiites, there are other Shiites , and they work, they are also active , and we want them to see a famous person , how do they work? How do Fatemiyoun, for example, deal with these? Among other things, with advertising work , that is, to invite people to come and accept our caliph, who will do this? Someone like Nasser Khosro Nasser Khosro was a world-renowned writer in Merv during his first Ghaznavid rule, but he changed when he was forty years old . He stayed there for a while and became an Ismaili, then the Seljuk sultan followed him and went to Badakhshan. He stayed there for the rest of his life , but the story of Nasser Khosrow's journey is the same story. Propaganda and of course in Nasser Khosrow's trip to be precise, there is another interesting thing about Farsi. He tells us that it is like he is an ambassador of the Farsi language. I said that Farsi has a door from Khorasan . Let's go back and see the names of the poets and their times on the map. When Ferdowsi Toosi dies, Nasser Khosro is, for example, 15 years old, 20 years old , and it looks Persian, he is still in Khorasan. Khayyam is born when Nasser Khosrow passes the forty. Where is Khayyam? In Neyshabureh, Naser Khosrow, who wants to die, Sanai is born, Sanai is also from Ghazni, until he becomes Sanai, in 50 years, we will start in the west of Iran. Persian poets with great names have Khaqani Shervani. The flower of his talent blossoms at the age of 80, he will die at the age of 80 What does Ganja people mean in Azerbaijan? That is, it seems as if the Persian language has moved to the west and expanded , perhaps, this is our crude perception of these things that we can see. If you know better, you will know that this is not true. Please say it in the comments, but you can see the names. We are talking about a very important period, we say Nasser Khosro, for example, we probably know Nasser Khosro as a writer and a poet , but the poet wrote from his heart in such a way that he is not using poetry. He is using Persian poetry, instead of going to give alms to kings and saying the word "Dari at the feet of pigs", he is saying his ideas as a medium of education. He is looking at poetry or Khayyam, for example, we may know him as a poet . It is true that he is a poet, but in fact he is one of the most important representatives of the philosophers and scientists of that time or Khayyam 11 years after his death. Ibn Sina was born and called himself his student. He knows that during the rule of this Seljuk king, Khayyam, he reformed Iran's calendar. He reformed Iran's Yazdgardi calendar, or another very important person who belongs to this period. He was born, but he himself became an Ismaili , and then he completely separated his own account and then, according to himself, the account of the Ismailis of Iran. The Kurds of the Fatimid caliphs were at first propagandistic and peaceful, but later they became an armed movement , and in the end , they were the most important person, perhaps the most important political person of the Seljuk era. You have heard that they say Assassination Assassin in English now. It probably comes from Hashashin , which was the name given to his group, that is, the Hassan Sabah group. And these are these . Their rule is not widespread in Iran , but they rule in a limited place until the end of the Seljuk rule and actually until the time of the Mongols. We talked a little about them in the video of the Mongols. Now, I would like to show the importance of the period more by saying the names and such. It is one of the most important and controversial characters of that period. Ghazali is one of the most important people in the history of thought for us, according to Mr. Soroush, he said that no one can be indifferent to Ghazali, all the experts have an opinion about him . There has been a fundamental change in direction. Some people say that Islamic culture has gone into decline. It is Ghazali's fault. It is because of Ghazali that he attacked rationality and Philosophy was so strong and effective that this attack was rooted out , and after that, science never progressed in the Islamic world like before. He said that science is dangerous, let's go too much towards science, we will move away from God. Enough of science, and science never progressed in the Islamic world. Some people say that Ghazali's role is so important that it is so negative, that is, in the history of Islam and the history of thought, on this side of the world, on our side , the way Ghazali hit Farabi's cotton and excommunicated Ibn Sina, he played a role in Farabi and Avicennai were not found in this land, and there were not many people. He himself had a turbulent intellectual life in philosophy and theology, and finally he became a Sufi. He wrote more than 200 books in Persian and Arabic. Many Islamic scholars said that if there was to be a prophet after Muhammad, there would be no one more worthy than Ghazali. He wrote one of the first books in Persian . A few decades after Ferdowsi, he played a role in the development of the Persian language in Cultivating Persian, Iranian and Islamic thought, I say his opponents are very adamant in opposing him and his supporters are the same, but none of them have any doubts about how important a person he was in the history of Islam and in the history of Islamic culture, and we also have Khwaja Nizam . Can it be surprising that all these names belonging to the Seljuk period make a model, Khaja Nizam gets ideas from the past rulers of Iran and to the rulers of the future centuries of Iran. Khwaja Nizam and Ghazali inspired him for centuries after him. These are prominent figures of religion and politics in the Seljuk era , and this should tell us what an extremely important era we are talking about. People today are not scientists, for example, they are outside the government, and they are not doing anything. They do not have a government, Khwaja Nizam, a powerful Seljuk and Ghazali vizier, was also wealthy and wealthy in his youth, and he held a position very close to the government apparatus in the University of Baghdad, in the Nizami of Baghdad, wealth and facilities. And what I just said, he will change at the age of 40 and leave everyone behind. These two people are the essence of the Seljuk system, the military eunuchs who also come from Khorasan, like Ferdowsi who was before him, also from Khorasan , Ghazali, Khayyam and many other great men. At that time, he was from a peasant family, also a continuation of the Sassanid nobility, some of them were familiar with the ruling traditions before and after Islam. There is no Khwaja Nizam of Hanafi Islam , of course, Shafiyyah , and I say that this minister becomes a minister of the Seljuq court. He is also a very powerful minister, especially during the period of the Seljuq emperors. He is practically versatile. Mr. Tabatabai has talked a lot about him, the book he wrote about him says that he was inspired by the structure of the Sassanid imperial government. He rebuilds the king and the minister, adjusts the court, arranges the bureaucracy and writes a book. that the government should be done like this, he wrote a book called "politics" or "Sir al-Muluk" at the end of his life, he also wrote 51 chapters on various topics of politics and governance and gave advice, a book in the genre of these books, Mirror for princes, books that are supposed to teach young princes how to rule, there are too many These books are abundant in the East and the West The most famous one in the west is probably Machiavelli's Shahriar, full of advice and moral lessons, each of which is mixed with a story of kings, now or before before Islam or after Islam, and I find the style interesting to me . They are writing a political article in Farsi. If you look at the style of writing, even if you look at their approach to the topic of writing the article, it is very interesting. For example, he says that He says yes, there was a bread famine during the time of the Ghaznavid sultan, the people oppressed the sultan that this royal bakery was hoarding flour, he said, let's put it under the elephant's feet, let the elephant kick it , and then let's hang his body from the elephant's trunk to see who else wants to hoard flour . It happened that before sunset every baker had 50 pounds of extra bread left in his hand and this is very interesting for me. Centuries later, it has remained standing in Iran, many times people say that they have a problem , now Reza Khan needs to come and throw Nunwa, for example, this is how it was governed in Tenor . Nonova's elephant foot comes from there. It has been the same program for centuries. Maybe it's not a very good example , but in my opinion, it was a telling example because I want to show the continuity, but the beautiful book also shows us what he thought about open government, according to Mr. Katouzian, about the cycle of tyranny and chaos in the history of Iran, about what is the main task of the government, in his opinion, establishing order in a state is the first priority , and his work is also It is very important that the Seljuks, who have nothing to refer to in their cultural memory , can rule these lands like this. They find that the importance of his work for the Seljuks is that with their presence and their thinking, the idea of ruling the Seljuks is formed for us, but ten centuries later, it is more important than this. 15 centuries ago, that is, from the Sassanid period until today, an important point that he finds and pauses during the era of Khwaja Nizam al-Malke says if Let's see how the political thought of pre-Islamic Iran was transferred to Iran after Islam. How did this cultural continuity become an important point ? And his manners were important to him. From his book, it is clear that the most important thing is the establishment of order. He knows justice as an important factor in order . It remains with infidelity and it remains with injustice , which means that justice is more important to the king than truth or religion itself, even his emphasis on order and this is so much . In some places, it seems that there is a problem with lying and making false statements and bringing hadiths from the Prophet, and this is not the case, for example, the Prophet says that there is a problem with the Shiites. The only problem is , of course, Khawaja Nizam is not with the Shiites, he called Gabbar, Jodh, Tersa, and Rafizi all of them are the same and should not be given the opportunity to grow . God only knows what he wanted to do with Hanafiya. Now our topic is not really to examine his thoughts and work. It is not really my expertise. It is just another reminder of the reasons for the importance of this era. Because in a word, the government of Iran until the 19th century, when the influence of the Europeans wanted to reach, was governed more or less in the way it was administered during the time of Khwaja Nizam , in the land where the time of Khwaja Nizam had gone beyond the Sassanid borders and he had set the model of government, I say that during the time of Khwaja Nizam, there was no minister because he was a king. It was , but he was really spinning, he had put his 12 sons at the head of 12 different provinces with a system that is very different from the system. Ghaznavid and his predecessors did not do this with Diwan, Mostofi and Dargah We talked about the Atqa system, which we said was in a different form in the post-Islamic and of course before Islam regimes. It was widely used to hand over lands to their loyalists and get money for it . I can read his name, and later in the Qajar period , it was called Tiul Dari. It is more or less rejected in Iran's political economic system and culture, the system that was ruling in the absence of feudalism in Iran, and in which the sultan decided to whom to give the land, the land, the province, as he gave some land in Khiva to one of his slaves , and after a while, he said that When did I become the king of Khwarazmshahs? This is how the system of the Tiul Dari worked , or this is how Atqa worked , and this system was also used by the eunuchs in the wide system. Another thing that Iran implemented was the construction of a university, and it was a military system under its own name. The large military systems in Neyshabur, in Isfahan, and the military system of Baghdad were schools and universities. He designed a system for them to allocate endowments from where they can cover their expenses and what do they study there? Shafi'i jurisprudence and Ash'ari theology means that in the policy book, you can see their understanding of science and sciences, and this is the jurisprudence and theology in these schools, both as professors and as students, they only accept Shafi'i religions, and it seems that they are doing the right thing. These were created to counter Al-Azhar in a way in Egypt at the end of the 10th century to propagate the Ismaili Shiism of Al-Azhar and these too. Creating a Nizami from among Shafi'i scholars with the approval of Khwaja Nizam , in fact, this would also be the Nizam's own propaganda arm , and what does this remind us again? The importance of an enduring tradition that the institution of science, or perhaps even more important than that, the institution of religion, is thus under the domination of the institution of power , and this has a very important role in the path that thought and thought will take in Iran in the following centuries . It comes from intellectual independence and freedom of research and opinion, and this is not ineffective in stopping the path of knowledge and subsequently the path of science as we saw in the following centuries. Khaja Nizam has been in power for a long time for 28 years as a minister and is very effective in maintaining the system in transferring power from one king to the next, eliminating rivals. He returns to Malik Shah Seljuk. In short, such a thing is not unreasonable, maybe what will happen to such a powerful minister? What is the fate of powerful ministers in the history of Iran? Like many other famous ministers or second-in-commands in history, the Shah eventually became suspicious of him and left him aside , and six months later he was assassinated . Malik Shah Seljuqi, this seems to be speculation, and after he dies, it turns out that it was really Malik's regime, because a few weeks after his departure It won't take long for the king to be released, maybe due to poisoning, and then there will be a succession fight. After that, there is no news of that vast kingdom, of course, from one branch of the family for a while in places in Iran and Iraq, from another branch, and for a few centuries, the Roman Seljuk in Anatolia . Turkey is ruled today, which is another story. You see the video about the Seljuk dynasty , but it seems to be about many other things, about Nasser Khosrow, Khayyam about the relationship between religion and government, the relationship between the institution of science, about Khwajah. Nizam about the cultural extension about Ghazali About the fact that we said that some people say that the era of Ghazali was closed in Ulema Ghazali by order of Khwaja Nizam, he became the president of the university . What do people do when they are not allowed to talk about something ? They are talking about something, maybe it is not without reason that mysticism and Sufism have remained healthy in this all-round attack on reason and philosophy, especially those who, for example, are very fond of revealing secrets and this is not the case . Ina thought, watch this a little bit separately from the rest of the video, this is our words, a little bit means historical data and this is not, we have a little bit. We, who wrote and made this video, are curious. Our opinion is, how important is this? It is possible to see this in such a way that this intellectual and linguistic behavior is the popularization of this mysterious and opaque language, and what was the result of this later? What has happened to us intellectually and culturally? Both from the point of view that the habit of expressing it may have remained in us and also from the point of view that we may not understand a word at all since then because it needs decoding because not revealing the head and this can protect a person from the club of takfir and that Time is the thing that has kept people who have these thoughts, maybe they have lost their meaning in the middle, because the clearest words , which may be very frequent, we are not exactly sure that we We also understand what the author meant and these events seem to have happened in Iran during the Middle Ages. In the Middle Ages video, we talked a little about Europe in the Middle Ages and the state of science and knowledge in Europe . In Europe, the art of being connected to the church, to the institution of religion, literacy, having the possibility of printing, having early universities, we know that it started in these centuries in Bologna and Later, in Oxford and in Prague, Krakow, Vienna and Heidelberg, many of these old European universities belong to the Middle Ages, their beginnings are places where we can go back and study more, these are our own Middle Ages, not that I want to put the burden of the whole story on one person, but I think it is important to know that when the thinkers of the Renaissance period in Europe said to go back to the classical period, later the world is on the shoulders of the Greek classical period . It became a new science and scientific revolution, then the scientific revolution and then the industrial revolution, and why didn't science and knowledge in this part of the world go that way? Why was it limited to fiqh and kalam? Are the schools only schools of religious sciences? From that side, for example, Sufism and this enigmatic language spread . What does this have to do with each other? And as we asked a little from the beginning of the video, what is the story of our identity with these Seljuks? Are they as distant and irrelevant as we thought? Or not, because when we say Seljuqs, we are talking about Khwaja Nizam and Ghazali as much as we have Tughrel, Alp Arslan, Malek Shah, etc. Are we their heirs? We are their survivors, aren't we? Should we know ourselves? We both know that both of them are buried in Iran, neither of them have a proper grave or tomb, not Ghazali, who is buried in Mashhad, nor Khwaja Nizam, now Khwaja Nizam is buried next to the Seljuk King, I saw some videos as if he has become a Hosseini, and he is in a strange state, but in short None of them have a proper grave , but the question was, are we the inheritors of these? How much we are connected to these is probably more than we think because the Seljuqs who came to rule were an Ili from the steppes of Central Asia and came to rule Iran and from the same time from the same time around the year 1000 to 900 years later when Reza Shah Pahlavi ruled It begins, almost anyone becomes the ruler of the whole of Iran, the story is the same , that is, it has an Illyrian origin, almost all of them have their origin and roots go back to the same Central Asia from the time Seljuqs means that a pattern started until the end of Qajar and continued until Reza Shah himself. After centuries, Reza Shah was the first person without having an Illyrian origin. He came and started to rule over the whole of Iran. It is not inappropriate to rule Iran . Reza Shah is the only one who can create a unified army for Iran. Until then, if Iranians fought in a war, it was the tribes who fought , and the warriors who entered the war were Illyrians . You see, the Seljuqs are the founders of a very old tradition in Iran or something else . We said that these people who ruled Iran in all these centuries , they were not farmers, they had no experience in agriculture, and they seemed to have no interest in it, because they were not successors at all . Does it encourage institutions to build it? What economic and political traditions will be prevalent in Iran ten centuries later ? Looting or sitting and building? Maybe this is also a part of the legacy of that period for us, just like when we say Isfahan is half of the world or half of the world , this is a relic of the same Seljuk period and the same Khayamiyyah that we said made the calendar, the half-moon passed the zero degree orbit from Isfahan, if I understand correctly and The calendar is also called the Jalali calendar, in honor of the name of Jalaluddin Malek Shah Seljuqi. I also call it Saadi, the first of Ardibehesht, the month of Jalali, we also call it the calendar. The Jalali of Isfahan Jame Mosque is also the most prominent architectural symbol of that period. This is one of the tangible souvenirs of the Seljuk period. The mosque has been there since ancient times , but the architects of the Seljuk period seem to have distanced themselves from the model of the Arab mosque , and there are four eaves around, and this is the style of an Iranian mosque. To correct it, the closeness is high , but despite all this, we rarely see anyone who sees himself as close to the Seljuks, as, for example, to the Sassanians, to the Achaemenids . Safaviyyah is close to Afshariya, we know ourselves to be very close to Seljuqs, no one considers himself close to Toghral Tomb, Toghral Tower in Tehran does not get much attention, at least now it doesn't get any attention during the time of Naser al-Din Shah . And I don't know what they are doing about the story of the famous Amir Arsalan at the same time as Naser al-Din Shah. And they listen to him, as if Amir Arsalan is also a character from the Seljuk period , who is now fictionalized in this story , and they also say something very interesting, they say that Iranians, when faced with the industrial world and modern Europe, get worried and bring this into the story of Amir Arsalan. Adding in his confrontation with Fouladzareh's mother, that 19th century Iranians, when they faced modern Europeans, had a memory of this encounter in their collective memory. They wanted to call to go back and forth until the time of the Seljuks, they brought the story from there, and I think this is a very interesting story. In short, this is how I understood it, and now I got it . We will have a break and come back to them. Now you tell me if this video had something new or not?