Nizam Al-Mulk

The founders of Great Seljuqs (1040-1157) had accepted Hanifah sect while converting to Islam. Some execution against Ash'arites had been examined in the period of first sultan Tughrul Beg. That stiuation had been ended in the time of Alparslan, because of that some scholar thought that the State had adopted Ash'ari sect. Nizamiyya Madrasas, had been established by Nizamulmulk in that era, had two target to be accompolished. One of them is to contest to Shiite and the other is to educate people due to the need of State. We will point that these madrasas which assign to Ash'arites and Shafiites, had excluded the other Sunni Sects.

As the religion of Islam spread through conquest and missionary efforts to become a major, new world religion, various theories arose as to how the umma should be governed and what the Islamic state should consist of politically. Never before had such a large state guided by religious laws been established. Since there was no precedent to follow, theories by scholars arose as to how the state should be governed. All believed that the Shari'a and the Qur'an needed to be utilized and should serve as a guide. They had different beliefs on what the ideal state should consist of, all writing in different eras, where Muslims were affected by various internal and external factors. While all four authors believed that it was important to have a strong ruler who was well versed in Islam who would put the interests of the umma first, they differed in where that ruler should come from, and how that person became head of state. The rise of Islam was a significant development that would affect millions of converts and people devoted to other faiths who lived within its state borders. The various political theories that arose with this new monotheistic faith, impacted rulers and government officials who sought to create a united Islamic empire. One of the first divisive issues was whether or not the caliph should be a descendant of the prophet. This issue would eventually divide the Islamic community, splitting the religion into two separate branches.

The first book of the series —  Amir Mu‘izzi Nishapuri. The Siyasat-nama/Siyar al-muluk (The Book of Government/The Vitae of Rulers): a fabrication ascribed to Nizam al-Mulk — is a classic text well known to every Iranist by the two cited titles. This text was translated into at least 11 languages, including Russian, is still published and reprinted in Iran under the authorship of Nizam al-Mulk.
However, as demonstrated by the results of historical, codicological, textual and stylometric analysis, the text was compiled by Muhammad Mu‘izzi Nishapuri (d. between 518—522 / 1124—1128), Head of the Department of Poets (the Amir al-shu‘ara), under the Saljuqid Sultan Malik-shah (poisoned in 485/1092), and then intentionally ascribed to the murdered Nizam al-Mulk, with a very specific purpose – to obtain a high-status position at the Court of the new Saljuqid ruler. Mu‘izzi’s innovative idea was to comment on the articles of the legal document, i.e., the labor agreement (muwada‘a) of Nizam al-Mulk with the Sultan-employer, with various stories, legends, tales, etc. The main method of compilation was to add this comment whenever possible to every article of this agreement.
This was how the first redaction of the text appeared. After that the second redaction followed, created by an unknown medieval editor. He reduced the original text, partially edited it and made changes to the foreword, presenting it to be authored by Nizam al-Mulk. These summarized conclusions are drawn from the analysis performed in the Introduction to the translation of the first redaction.

Öz Moğol öncesi ortaçağ İran'ını, her biri kendi alanında meşhur devrin dört sembol isim Firdevsî, Nizâmü'l-Mülk, Hasan Sabbâh ve Ömer Hayyam'ın biyografileri üzerinden irdelemeye çalışmak, bu dönemdeki İran imgesi hakkında hem bir fikir verebilir hem de siyasî tarihinin yoğunluğu içinde kaybolan olguları daha iyi anlamayı kolaylaştırabilir. Zira İran'ın İslâm öncesi geleneklerinin yeniden ihyası ve yeni fatihler yani Araplar ve Türkler karşısında İran'ın Fars milli hissiyatına sığınarak var olma mücadelesi, farklı alanlardaki bu şahsiyetleri ortak bir zeminde buluşturmaktadır. İşte bu makalede, Firdevsî, Nizâmü'l-Mülk, Hasan Sabbâh ve Ömer Hayyam'ı İran'ın millî bir değeri haline getiren ortak vasıflarının tarihi izleri sürülerek, biyografileri çerçevesinde bazı sonuçlara ulaşılmaya gayret edilmektedir. Abstract There are four symbol names in the medieval Iran. Each is well-known in their field. They are Ferdowsi, Nizâm al-Mulk, Sabbâh and Khayyam. Trying to examine Iran through their biographies can give an idea about the image of Iran in this period. On the other hand, the phenomena are lost in the depths of intense political history and more easily understood. Because again revival efforts of Iran's pre-Islamic tradition and Irans' desire to shelter Persian nationalism against the new conquerors Arabs and Turks, bring these personalities together on a common ground. This article aims to reach some conclusions by means of their biograp-hies by tracing the common characteristics that make which makes Firdevsî, Nizâmü'l-Mülk, Hasan Sabbâh and Ömer Hayyam national values of Iran.

ENG:
In this study, the Great Seljuks, who have a very different place in Turkish and
Islamic history, are discussed. We will examine the political history of the era Malikshah,
so the greatest representative of Turks before the Ottoman Empire and the III ruler of the
Great Seljuks. Malikshah had a reign of 20 years between 1072-1092. During the 9-year
rule of his father Sultan Alparslan, ongoing to be celebrating the anniversary even today,
decorated with a great victory like Manzikert, there was a glorious Seljuk state. When
Melikşah came to the throne, although 32-34 years passed since its establishment and
there were some problems, the great Seljuk State grew very fast and became an empire.
Malikshah era is the breaking point of this empire. Because with this period, both the
state will experience its brightest period and the process leading to collapse will begin
with the end of the period.

TUR:
Bu çalışmada Türk ve İslam tarihi açısından fevkalade önemli, Osmanlı’dan önce
Türklerin en büyük temsilcisi olup azametiyle tarihimizde müstesna bir yere sahip olan
Büyük Selçukluların, III. Hükümdarı Melikşâh’ı, bu devrin siyasi tarihini inceleyeceğiz.
Melikşâh’ın 1072-1092 yılları arasında sürdüğü 20 yıllık saltanat süresi vardır. Babası
Sultan Alparslan’ın 9 yıl idaresinde, bugün dahi sene-i devriyesi kutlanmaya devam
edilen Malazgirt gibi büyük bir zaferle süslenmiş, ihtişamlı bir Selçuklu İmparatorluğu
vardı. Melikşâh tahta çıktığında Büyük Selçuklu Devleti, kurulalı 32 veya 34 sene geçmiş
olmasına ve ayrıca içeride birtakım sorunlar yaşanmasına rağmen çok hızlı bir şekilde
büyümüş, imparatorluk mahiyetini kazanmıştır. Melikşâh devri de bu imparatorluğun
kırılma noktasıdır. Zira bu devirle birlikte hem devlet en parlak dönemini yaşayacaktır
hem de devrin son bulması ile beraber yıkılışa giden süreç başlamış olacaktır.

In this Extended Essay, the 1948 ‘hidden’ massacre of Hyderabad State was explored with the research question: Bloodless Revolution or a Bloody Massacre, What really happened in Hyderabad in 1948? Details of the annexation of Hyderabad State to the Union of India had been concealed until 2013 when the Sunderlal Committee Report was released to the public. The report indicated that a vast number of Muslims had been killed during and after the takeover, more than previously believed; tens of thousands more civilians died than troops in the small-scale war that annexed Hyderabad. The most prevalent information available was that during the Indian Army’s assault, Muslim denizens were caught in the crossfire.
The main doubt concerning the research question was: what exactly happened and who was responsible for this undocumented, rumoured mayhem that occurred before, during and after the integration of the Princely State of Hyderabad. Along with the Sunderlal Report the event was investigated by collating a large number of literary sources, from online articles and historians’ books. With perseverance, a primary source was found who was willing to give an interview, providing a personal account. After reviewing over 100 sources including the Sunderlal Report, much was deduced about what actually occurred. All angles were considered and evaluated: political issues, social unrest, communism and the Partition of India-Pakistan.
Thus the conclusion reached, in accordance with the Sunderlal Report, was that Hyderabad’s incorporation into the Union of India was not bloodless at all, not a massacre, but the civil war, which followed saw loss on both sides as power shifted. Actions taken in the judicial system were not as fair as they were necessary, in order to maintain peace in the subcontinent at the time. Furthermore, the concealment of the report was ethically wrong but a necessary evil.

Bu çalışmanın amacı Nizâmülmülk ile Machiavelli'nin siyaset teorisi alanındaki fikirlerini belirli konular kapsamında incelemek ve karşılaştırmak; iki ismin yazdıkları en popüler eserler olan Siyâsetnâme ve Prens'i tahlil etmek; yapılan bu tahliller ve karşılaştırmalar sonucunda Makyavelizm'i tanımlamak, Nizâmülmülk ve Machiavelli'yi anlamaya çalışmaktır.

Abstract
This chapter is divided into two sections, dealing respectively with the Siyar al-mulūk (or Siyāsat-nāma), ascribed to the famous Saljūq vizier Nizām al-Mulk, and the bipartite Nasīhat al-mulūk ascribed to al-Ghazālī. It will demonstrate that the Siyar al-mulūk was not written by Nizām al-Mulk, and that al-Ghazālī was the author of only the first part of the Nasīhat al-mulūk. In the case of the Siyar al-mulūk, and using modern legal definitions (as given, for example, in UK legislation in the Copyright, Designs and Patents Act dated 1988), here we face an example of false attribution intentionally made by Muhammad Mu‘izzī Nīshābūrī (d. 518–22 [1124–28])—the most famous court poet of the Saljūq dynasty, who had the position and honorific title of ‘Master of Poets’ (Amīr al-shu‘arā’) at court. Of course, modern laws cannot generally be applied retroactively. But the actions committed by him were illegal in those times too. All facts attest that Mu‘izzī not only attributed the Siyar al-mulūk to Nizām al-Mulk, but also fabricated this compilation, trying his hand as a prose writer. The paper also outlines his counterfeiting technology and his reasons for undertaking such a risky endeavour.

Statements by medieval authors notwithstanding, the issue of counterfeiting the texts during the Islamic Medieval Ages has not been seriously discussed by modern researchers. The latter prefer to pass in silence over the possibility that an unauthentic text could be intentionally forged by someone with selfish, ideological, and other purposes. This problem especially concerns the texts written in the genre of medieval advice literature and attributed to the prominent state figures or outstanding Muslim scholars. The article presents conclusive evidence that such is the case of the Siyar al-moluk (Siyāsat-nāma) forged by a Saljuq court poet, Mohammad Moʿezzi, and ascribed by him to the famous Saljuq vizier Nezām al-Molk.

ÖZET Bu çalışmada; İran’da Türkçe öğretiminin tarihçesi, İran’da Türkçenin öğretildiği mekanlar, Türkiye Cumhuriyeti Tahran Büyükelçiliği bünyesindeki Türkçe Öğretim Merkezi, bu merkezde yapılan faaliyetler, Tahran Allame-i Tabatabai Üniversitesi’ndeki Türk Dili ve Edebiyatı Bölümü, bu bölümün kuruluş tarihçesi, bölümün kurulması ile ilgili olarak Türkiye ve İran arasında yapılan mutabakat metni, bölümün resmi olarak açılışı esnasında İran’da bulunan Türkiye Cumhuriyeti Cumhurbaşkanı Sayın Ahmet Necdet Sezer’in Allame-i Tabatabaî Üniversitesi Fars Edebiyatı ve Yabancı Diller Fakültesini ve bünyesindeki Türk Dili ve Edebiyatı Bölümünü ziyareti esnasında dile getirdiği duygu ve düşünceleri, yine bölümün kurulması sırasında ve daha sonrasında karşılıklı yardımların yapılması amacıyla Ankara Üniversitesi ile Allame-i Tabatabaî Üniversitesi arasında yapılan Akademik İşbirliği Protokolü, bölümün öğrenci durumu, bölümde okutulan dersler, bölümde görev yapan öğretim elemanları gibi konulara değinilmiştir. Anahtar Kelimeler: İran’da Türkçe Öğretimi; İran’da Türk Dili; Türkçe; Üniversitelerarası protokol; Ahmet Necdet Sezer. ABSTRACT In this study, the followings were cited: The history of teaching of Turkish in Iran, the Places where Turkish have been thaught, Turkish Teaching Center within the Turkish Embasy in Tehran, Activities in this center, the Department of Turkish Language and Literatuare at the University of Allameh Tabatabai, the Establishment and the background of Memorandum of Understanding, the Text regarding the establishment of the department, the Feelings and ideas expressed by His Excellency Mr. Ahmet Necdet Sezer, The President of the Republic of Turkey, during his visit to the faculty of Persian Literature and Foreign Languages, University of Allameh Tabatabai. The Protocol of Cooperation between Ankara University and University of Allameh Tabatabai to provide aid during and after the opening of the department, Information regarding the Students, lectures, academicians of the departmant. Keywords: Teaching of Turkish in Iran; Turkish Language in Iran; Turkish, Protocol between Univesities; Ahmet Necdet Sezer.

This article presents six cases of conciliation (ṣulḥ) that took place in Baghdad between 460/1068 and 537/1142, in the context of the political domination of the Seljuq sultans over the Abbasid caliphate. These are the only cases for which detailed documentation is available among Arabic sources. While conciliation can be understood as a method for settling precedence disputes between individuals, the study shows that it also enabled the caliph to intervene in controversial and sensitive ideological issues that threatened Baghdadi public order. In some cases, conciliation was the inal phase of a maẓālim procedure. Should conciliation fail, the caliph would take the inal decision. Through a conclusive synthesis we examined some similarities in these cases in terms of procedure, aims, results, and political and social issues.

Two books have been published to date in the book series – the Persian Mirrors for Princes Written in the Saljuq Period: Originals and fabrications. They are: Amir Mu‘izzi Nishapuri. The Siyasat-nama/Siyar al-muluk: A Fabrication Ascribed to Nizam al-Mulk (2020) and The Writings of Imam al-Ghazali (2017). Altogether, these books examine seven medieval texts: the Siyasat-nama/Siyar al-muluk, the Zad-i Akhirat, the Nasihat al-muluk, pt. 1, the Faza’il al-anam min rasa’il Hujjat al-Islam, the Ei Farzand/Ayyuha al-walad, the Pand-nama, and the Nasihat al-muluk, pt. 2. Four of the seven texts belong to the category of deliberate fabrications or the texts with false attribution, compiled with quite specific goals and for specific target audience.

1. The results of the historical, codicological, and textual analysis reveal that the Siyasat-nama/Siyar al-muluk (The Book of Government/The Vitae of Rulers) was compiled by Muhammad Mu‘izzi Nishapuri, the Head of poets department under the Saljuqid ruler Malik-shah. Subsequently, he ascribed it to the murdered Nizam al-Mulk in order to be appointed to a position at the Saljuqid court.

2. The last three texts published in the second book and ascribed to al-Ghazali are forgeries as well. The most famous of them is the Ayyuha al-walad (O Child). This text was initially written in Persian under the title Ei farzand, however, one or two generations after the death of Muhammad al-Ghazali. For its compilation were used: two genuine letters letters by Muhammad al-Ghazali; the ‘Ayniyya – letter by his brother Ahmad al-Ghazali to his famous disciple ‘Ayn al-Qudat al-Hamadani; and the text taken from ‘Ayn al-Qudat’s own letter. Later, the compiled text was translated into Arabic and began to circulate under the title Ayyuha al-walad.

3. The third book is going to comprise two authentic texts: the Qabus-nama (The Book of Qabus) by Kay Kawus b. Iskandar b. Qabus and the Chahar maqala/Majma‘ al-nawadir (Four Discourses/Miscellany of Rarities) by Nizami ‘Aruzi Samarqandi. If possible, the Fustat al-‘Adala fi-Qawa‘id al-Saltana (A Tent of Justice In the Rules of
Sultanate) compiled by Muhammad al-Khatib in 683 AH/1284-5 AD will be also included in this book. For the publication will be used the unique manuscript preserved in the National Library of France (BnF, Suppl. Turc 1120).

The article offers a review of the texts included in the series and deals with the problem of literary forgeries and fakes in medieval Islamic literature, their types as well as the ways of their identification.

The first book of the series The Persian Mirrors for Princes Written in the Saljuq Period: Originals and Fabrications — Amir Mu‘izzi Nishapuri. The Siyasat-nama/Siyar al-muluk (The Book of Government/The Vitae of Rulers): a fabrication ascribed to Nizam al-Mulk — is a classic text well known to every Iranist by the two cited titles. This text was translated into at least 11 languages, including Russian, is still published and reprinted in Iran under the authorship of Nizam al-Mulk. However, as demonstrated by the results of historical, codicological, textual and stylometric analysis, the text was compiled by Muhammad Mu‘izzi Nishapuri (d. between 518–522/1124–1128), Head of the Department of Poets (the Amir al-shu‘ara), under the Saljuqid Sultan Malikshah (poisoned in 485/1092), and then intentionally ascribed to the murdered Nizam al-Mulk, with a very specific purpose — to obtain a high-status position at the Court of the new Saljuqid ruler.
Mu‘izzi’s innovative idea was to comment on the articles of the legal document, i. e., the labor agreement (مواضعه) of Nizam al-Mulk with the Sultan-employer, with various stories, legends, tales, etc. The main method of compilation was to add this comment whenever possible to every article of the labor agreement. This was how the first redaction of the text appeared.
After that the second redaction followed, created by an unknown medieval editor. He reduced the original text, partially edited it and made changes to the foreword, presenting it to be authored by Nizam al-Mulk. These summarized conclusions are drawn from the analysis performed in the Introduction to the translation of the first redaction.

Scholarly observations have seemingly outlined the extreme diversity of Muslim educational institutions during the Abbasid caliphate (750–1258). A need to develop and sustain a consistent typology of educational institutions is clearly in place. The present paper examines the most authoritative systematization attempt undertaken by George Makdisi (d. 2002). The analysis of the suggested typology reveals certain incoherence of the terminological framework, as well as necessitates maintenance of consistent criteria to distinguish among the various institutions. Thus ultimately, the Muslim religious educational landscape can be reduced to the basic forms of the scholarly circles (majalis-halaqat), as well as the religious school (madrasa).

Full article to be found in the link: http://manas.bg/bg/issue_4/religious-educational-institutions-under-abbasids-problems-typology

Printed version can be found in the attached article.

One of the breaking points in Turkish and Islamic history is the Battle of Dandanakan, which took place between the Seljuks and the Ghaznavids in 1040. After the war, the Seljuks became an effective and decisive power, especially in the Sunni Islamic geography with a rapid rise. The Great Seljuk Empire, which came from a nomadic culture and irrepressibly expanded its domination from Turkistan to Anatolian territory in a very short time while it was in the nature of a nomad group, started to mature institutionally as well. At this point, the Persian origin statesmen, many of whom previously served in the state organization of Ghaznavid, met the need for trained personnel that emerged both in the central government and in the provinces. One of these names is Hasan b. Ali b. Isḥāq al- Ṭūsī, who will become famous with the name of Niẓām al-Mulk and will get ahead of his original name. Niẓām al-Mulk has been an extremely effective name in the institutionalization of the Great Seljuk State with the steps and actions which he tookin the military, administrative, scientific, and economic fields at a time when the state power was depended on victories in the military field. As a result of that event, he gained a respectable place among both public and statesmen. Within the scope of this study, the position of Niẓām al-Mulk in the state bureaucracy, his relations with the rulers and dynasty members, and the reflections of the actions taken by him from his period of vizier to the Seljuk history will be discussed.
Summary: Niẓām al-Mulk, who started to work in admistrative services of the state alongside of Ebû’l-Fazl Sûrî who was the governor of Ghaznavids in Khurāsān, continued his services in the Seljuk State after Khurāsān passed under the control of Seljuks. Niẓām al-Mulk proved his capacity to Çagri Beg and then he became one of the most trusted names of Çagri Beg. Thus, Çagri Beg assigned his son Alp Arslān, who will take over the administration of Khurāsān first, and then the entire Seljukid regions, and advised his son to consider Niẓām al-Mulk as a father and not to go against him.
Alp Arslān appointed to Niẓām al-Mulk as vizier, the most important administrative duty of the state, because of the advice of his father and the contributions of Niẓām al-Mulk, in the struggle of Alparslan for sultanate throne against his half-brother Sulaiman. From this period until his death, Niẓām al-Mulk was the vizier of the Great Seljuk State for about 30 years without interruption and became the most influential figure of the Great Seljuk politics since the second half of the 5/11th century.
Although the belief is that the sultan who is a person chosen by God to rule the earth, the sultan considered the vizier blessing, and his thoughts with regard to the vizier was positively affected by some reasons such as the link to the dethroning of Malikshāh, his success in the state goverment, the regulation of the state system, the development of the cities and the strengthening of the economy, and the abilities of Niẓām al-Mulk. One of the points that should be emphasized at this point is how Niẓām al-Mulk saw himself and where he put his position in the state. Niẓām al-Mulk, in a reply to Sultan Malikshāh, linked the presence of the state and the sultan with his own existence. Thus it shows that Niẓām al-Mulk who is one of the most talented viziers in the history is highly self-confident and sees himself as a powerful person. This situation causes to question the source of the power the fact that a person who does not have any blessings among the public challenges to the sultan who is believed to have been chosen by God in society. The sought answer is found in the determination of the process of Niẓām al-Mulk's as vizier under various headings giving certain examples that indicates his effect on the interior functioning of the state and in his relationship with different segments.
Niẓām al-Mulk had a close relation with the Seljukian throne. Thus, he showed his relation in every necessary cases by colliding in the battlefield, solving the problem of the government with his agile intelligence before becoming dangerous for the state, and providing the growth of the state with his political prediction and contributions. His loyalty and sincerity were not unreciprocated by the Seljuk sultans. Even Alparslan gave great importance to the ideas of the vizier, he shaped his preferences according to him, and he ignored any word against Niẓām al-Mulk.
Accordingly, Malikshāh showed sincere respect to Niẓām al-Mulk, who gave him the Seljukian throne, assigned him as the execution of all state affairs, and considered him as a "father". In addition, Malikshāh gave the title of atabeg (al-amîru’l-vâlid) to Niẓām al-Mulk as the first in Seljuk history.
Malikshāh spent his first years of the sultanate of the Great Seljuk by playing polo and holding big hunting parties with the influence of youth, and therefore, all power within the state passed into the hands of Nizâmülmülk. This emerging situation, is explained with the statement: "Although the country was officially and namely belong to the sultan, in reality, it was ruled by ‘Nizâm’." Also, the military, political, and economic successes achieved during the reign of Malikshāh were attributed to Niẓām al-Mulk’s talent and actions in state affairs.
Niẓām al-Mulk, who had a strict relationship with the dynasty, also developed a close relationship based on trust with different entities who took office at the administrative service. For example, in the military campaigns in which Nizâmülmülk participated, the participation of Niẓām al-Mulk among soldiers like a soldier in the war led to respect towards Niẓām al-Mulk in the army. In addition, Niẓām al-Mulk prevented the emergence of support letters written by some names for the benefit of Ḳāwurd Beg in the struggle between Malikshāh and Ḳāwurd Beg who was the power in Kirman for the throne. Therefore, this case increased his reputation among amīrs.
Another group in which Niẓām al-Mulk was in close contact became the class of science. Niẓām al-Mulk allowed scholars who were oppressed by ʿAmīd al-Mulk al-Kundurī during the period of Ṭughril Beg to return to their homes. These scholars always allocated a special place in their minds and hearts to the names that provide them return to their homes. The dedication of their works to Niẓām al-Mulk was an indication of this. Taking a step further, Niẓām al-Mulk constructed madrasas over the cities of the state for these scholars, with the permission of Sultan Alparslan and Malikshāh. In these madrasas, which were named as Niẓāmiyya madrasa in the name of Niẓām al-Mulk, the opportunities offered to students both during the education period and after their graduation increased the interest of people in madrasas. While a debt was paid to the scholars who were displaced and oppressed by means of madrasas, a qualified manpower required by the administrative and judicial system of the Great Seljuk State was grown, on the other hand.
Niẓām al-Mulk provided the support of the public with the actions that he took in favor of the society and gave importance to the solution of the problems. It was emphasized that people were grateful to him throughout their lives. Niẓām al-Mulk paid attention to the solution of the problems of the people and took care of them closely. The feeling of trust given by Niẓām al-Mulk had been appreciated by public and allowed him to be accepted by public.
Another feature of Niẓām al-Mulk was helping poor people and sitting with them in the same food table. Thus, he would have a dialogue with them and gain their appreciation. Niẓām al-Mulk, who was a complete statesman in all aspects, considered the solution of every need of the society, and took actions in this direction. The sincere and close relationship that Niẓām al-Mulk established with every segment of the society that it allowed Niẓām al-Mulk received such a great appreciation and was regarded like a sultan by the society. In addition, it was compared to the Kaaba because of the fact that people from all over the Seljuk geography and from all segments of the society turned to Niẓām al-Mulk.
Niẓām al-Mulk became a focus of power with family members working at the administrative services, scholars with whom he was related, army, and governors. As a result, Niẓām al-Mulk became the most influential figure of the Great Seljuk politics, the name that determined the Seljuk administration and policies in the last quarter of the 11th century, and he was the decision maker in the most important events of the Seljuk history and ultimately marked the history of the Seljuks. Ibn al-Athīr recorded the countless nicknames used by Fāṭimid vizier Badr al-D̲j̲amālī, and then, he said: “If the vizier of a state that ruled Egypt only used so many nicknames, Niẓām al-Mulk would have made the claim of being the ‘deity’.” These words show the power of Seljuks and the situation of Niẓām al-Mulk in the Seljuk State.

Özet [Nizâmü'l-Mülk lakabıyla tanınan Ebû 'Alî Hasan b. 'Alî b. İshak-i Tûsî (öl. 1092) Selçuklu devrinin en önemli vezîrlerinden biridir. İki eserin telifi ona nispet edilmiştir: Siyeru'l-mulûk (Siyâset-nâme) ve Destûru'l-vezâret. Bu iki eser dışında, Nizâmü'l-Mülk'ün vasiyetnâmesi de günümüze ulaşmıştır. Bu çalışmada söz konusu vasiyetnâmenin Farsça metninin -iki farklı nüshaya dayanılarak-neşri ve tercümesi araştırmacıların istifadesine sunulmaktadır. Abstract [Abū 'Alī Hasan b. 'Alī b. Ishaq Tūsī, known as Nizām al-Mulk (d. 1092) is one of the most important viziers of the Saljuqid period. He wrote two works: Siyar al -mulūk (or Siyāsat-nāmah) and Dastūr al-vazāra. Additionally, his last will and testament has survived in two different manuscripts. In this article, the Persian text of his will and testament is published as a critical edition and is translated into Turkish.

espanolEl Museo de Santa Cruz de Toledo posee una amplia coleccion de frisos, vigas y tabicas de madera de las etapas musulmana y mudejar procedentes de antiguos palacios de Toledo que hemos estudiado tratando de identificar su procedencia y efectuar su lectura e interpretacion. EnglishThe Museum of Santa Cruz, in Toledo, has a wide collection of friezes, beams and wooden panels of Muslim and Mudejar times proceeding from ancient palaces of Toledo that we have studied trying to identify his origin and carry his lecture and interpretation out.

Ortaçağ'ın siyasetnameleri, Aydınlanma devrinin ütopyaları ve modern dönemin distopyaları toplumsal ve politik kurguları edebi form halinde sunar. İçerik ve biçim olarak kendinde barındırdığı çift katmanlı kurgusallık nedeniyle gerçeklikle olan bağları pamuk ipliğine bağlı olarak düşünülse de bu metinler, yazarlarının bağlam içerisinde ortaya koydukları bir anlamlandırma çabasını ihtiva eder. Kullanılan kavramlar veya hikayeleştirme teknikleri, paylaşılan ortak bir dağarcığın veya bilincin nüvelerini kendine taşır. Zaman içerisinde içerik ve biçim değişime uğrasa da katı bir toplumsal ve politik geleneğin egemen olduğu topluluklarda yapısallaşan sorunlar veyahut yapının kendisi anlatının merkezini teşkil eder. XI. yüzyılda yazılan Nizamülmülk'ün Siyasetname'sinde işlenen belli konulara XX. yüzyılda Adam Şenel'in kaleme aldığı Teleandregenos Ütopyasında Evlilik Hayatı'nda rastlanması, edebi eserin yüzyıllara göre türü değişse de toplumsal ve politik yapı içinde değişmeyen sorunların gündemde kaldığını gösteren bir örnektir. Bu çalışmada, her iki eserde farklı tutumlarla işlenen ortak konulardan biri olarak kadın ile politik topluluk arasındaki ilişki adalet kavramı ekseninde ele alınacaktır.