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TYPE
Original Research
PAGE NO.
120-125
DOI
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SUBMITED
28 February 2025
ACCEPTED
30 March 2025
PUBLISHED
30 April 2025
VOLUME
Vol.05 Issue04 2025
COPYRIGHT
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of the creative commons attributes 4.0 License.
The Contribution of The
Seljuk Dynasty to The
Improvement of The
Madrasah Educational
Institution
Rajapov Pirnazar Sardor ogli
A teacher, Department of Philosophy, Faculty of Social Sciences, The
National University of Uzbekistan named after Mirzo Ulugbek, University
street, 4, 100174, Tashkent, Uzbekistan
Abstract:
This article provides information about the
reforms in the field of madrasah education which were
carried out by Seljuk sultans such as Alp Arslan
(455/1063-465/1072),
Malik-Shah
(465/1072-
485/1092), Sanjar (511/1118-552/1157) and prime
minister Nizam al-Mulk (455/1063-485/1092). The
process of establishing madrasahs throughout the
territories of Seljuk sultanate was also illustrated in
chronological order. At the same time, brief
information was given about the Nizamiyya madrasahs
that were located in central cities of country, as well as
madrasahs specialised in medicine and hadith. In
addition, the madrasah education system was also
touched upon.
Keywords:
The Seljuk Sultanate, the Fatimids,
madrasah, Sultan Alp Arslan, Sultan Malik-Shah, Nizam
al-Mulk, Nizamiya madrasah of Baghdad, education
system of madrasah.
Introduction:
Seljuk sultans such as Togrulbey (1040-
1063), Alp Arslan (1063-1072), Malikshah (1072-1092)
and Sanjar (1118-1157) showed respect to scientists
and they tried to spread knowledge throughout the
country. When Togrulbey entered the conquered cities,
he first visited the scholars and leaders of Sharia. During
the reign of Sultan Alp Arslan, madrasahs were spread
to the remote areas of the country. He donated part of
his personal income to the poor, and 1/10 to scientists
[Akyüz Y., 2008: 43]. In addition to the madrasah‘s and
scientific and cultural institutions that he founded,
Malik-Shah allocated 300,000 dinars (gold) to scientists
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and mystics every year.
The period of the Seljuk Sultanate was an important
turning point in the education system of the Islamic
world. The movement that started with the
establishment of spiritual and educational associations
dependent on the state by providing allowances to
scientists and jurists, building shelters for hermits,
became the basis for the establishment of large centers
of science
–
madrasahs and providing these centers of
science with specialists [Kafesoğlu İ., 1992: 373].
METHOD
Since the Seljuk period, the process of establishing
madrasas in the whole Islamic world has accelerated,
and madrasas have become official institutions that
train the “class of civil servants” [Cl. Cahen, 1979: 246].
Among these reforms that started in the scientific and
cultural sphere in the Seljuk state, first of all, the
ideological and political struggle against the Shiite
propaganda of the Fatimids and other Rafizids was
intended, secondly, to create opportunities for children
of poor families to learn, and thirdly, the future The
goal was to train civil servants.
In particular, the Al-Azhar mosque was built in Egypt in
359/970 and turned into the center of Shiite
propaganda. Darul-Hikma, which was later opened in
Cairo in 395/1004 to compete with Baitul-Hikma in
Baghdad, also served Shia interests [Ocak A., 2012:
267]. The Fatimids aimed to destroy the concept of
Sunnism through the means of Shia dais who had
graduated from Al-
Azhar madrasah. Thousands of Da’is
poisoned the minds of Muslims and turned them
against the Seljuks by preaching that the real caliph was
the Fatimid caliph, and that the Abbasid caliph and the
Seljuk government that supported them were
illegitimate [Mantran R., 1981: 141-143; Ocak A., 2012:
267]. The Fatimids, who were partially successful in
their activities, later recruited new supporters such as
the Batinis, executed those who did not follow them,
and tried to achieve their goals through fear and terror.
As a result, the Seljuks realized that it is possible to
achieve the formation of superstition in the minds of
the people against various heresies and superstitions
by spreading knowledge. The spread of knowledge was
possible only through the establishment of madrasahs.
Also, the people would have the opportunity to learn
the basics of the original Islamic teachings. As a result,
right and wrong were distinguished and actions were
taken accordingly.
In connection with the establishment of the new
madrasah, a special opening ceremony was held, where
the madrasah mudarris‘s gave a speech. From the
middle of the 11th century, it became customary to
have opening lectures in madrasahs. Inaugural classes
were held not only for teachers, but also in connection
with the appointment of qazi and qazi al-quzzats. In the
opening speech, the person who was appointed to the
position took the pulpit in front of the public, and his
first speech was attended by famous people of the city
[Makdisî G., 2004: 234-235].
The newly appointed teacher tried to show his depth of
knowledge and breadth of worldview by speaking on
various topics in the opening lesson. The number of
listeners at the opening lesson also determined how
much the teacher deserved his status. The high number
of participants in the opening lesson was due to the
recognition of the teacher. The fact that there were not
enough listeners to the lecture meant that the speaker
was not approved for the madrasah leadership position
[Makdisî G., 2004: 238]. Sometimes the opening lesson
was attended by jurists, archons of the state, and well-
known people of the city, and the new mudarris, who
were showing their skills, passed a difficult trial.
Sultaniya madrasah was the first madrasa during the
period of Seljuks. It was founded in Nishapur in
437/1046 by Sultan Tughrilbey. After conquering
Nishapur, the Sultan ordered the construction of a
madrasah near the saddle market. In 437/1046, the
madrasah was being built when the traveler Nasir
Khusraw came to Marv [Köymen M.A., 1976: 120;
Kuran A.; 1969: 5-6]. Also, his minister Kunduri opened
a madrasah in Marv [Çetin A., 1999: 187].
Educational institutions, which previously operated
separately and privately, were first systematized during
the reign of Sultan Alp Arslan and received state
protection. The first madrasah was founded in the
Islamic world by Sultan Alp Arslan in 459/1066-1067 in
Baghdad. It was established as an institution of higher
learning, it has well-known scholars and intellectuals,
monthly salaries for teachers, free education for
students with monthly stipends and food, educational
programs and rich libraries [Kafesoğlu İ., 1992: 373;
Toran O., 1969: 257]. This madrasah named Nizamiya,
was built for the famous jurist Abu Ishaq Shirazi, and he
was appointed as the first head of the madrasah [Kuran
A.; 1969: 6]. Many bazaars, caravanserais, baths and
gardens were dedicated to the madrasah. Young
scholars who graduated from Baghdad Nizamiya
madrasah, where Hanafi and Shafi'i jurisprudence were
taught, were appointed to high positions of the state
[
Kafesoğlu İ., 1992: 373
-374].
Also, Sharaf al-
Mulk Abu Sa’d Muhammad Mustawfi,
one of Sultan Alp Arslan’s ministers, built the Imam Abu
Hanifa madrasah in 459/1066 in the Babi Taq
neighborhood of Baghdad, which was the first
madrasah opened by the Seljuks in Baghdad. Although
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the construction of this madrasah started after the
Baghdad Nizamiya madrasah, it was completed before
it [Sutay G., 2013: 378-379].
Later, sultans, ministers, beys and court ladies followed
the example of each other and started opening
madrasah‘s. In particular, when Nizamulmulk, who was
the minister of the Seljuk Sultanate during the reigns of
Alp Arslan and Malikshah, met a person who was
famous for his knowledge in a city, he built a madrasah
in his name, organized a separate library for the
madrasah and also allocated a foundation for him
[Çelebi A., 1983: 114]. Since Nizamulmulk was involved
in the establishment of madrasah‘s, the Seljuk
madrasah‘s built during his ministry were named
Nizamiya madrasah‘s. But we should not come to
the
conclusion that these madrasas were founded only on
the initiative of Nizamulmulk, the minister of the
Seljuks. Because this was the one-state policy of the
Seljuks, and madrasah‘s were opened on the
instructions of the Seljuk sultans.
Nizamulmulk‘s goal in establishing madrasah‘s was to
strengthen the foundations of statehood, as well as to
eliminate
any
alienation
between
scholars,
representatives of the religious sphere, the entire
nation, and the Seljuk sultans on the domestic front,
and to form spiritual ties [Köymen M.A., 1992: 352].
Also, during Nizamulmulk‘s career, the Seljuk sultans
repeatedly reminded the madrasah‘s and the whole
nation that the main goal of the Seljuk sultans in
opening these madrasah‘s was not to favor or support
one of the Sunni sects over the other, but to ease the
tensions between the sects and unite the people of the
Sunnah and the community.
Ibn Jubayr said that he saw thirty madrasah‘s in
Baghdad, and that they were more magnificent than
the most beautiful palaces, and the most magnificent
and famous among the madrasah‘s was the Nizamiya
madrasah [Çelebi A., 1983: 375; Kafesoğlu İ., 1992:
373]. After the Baghdad madrasah, the first madrasah‘s
established by Nizamulmulk in the cities of Isfahan, Ray,
Nishapur, Marv, Balkh, Herat, Tus, Masul, Jazira, Basra,
Amul, Hargird and Bushanj were named Nizamiya, and
later madrasah‘s with other names were built [Toran
O., 1969: 257; Kafesoğlu İ., 1992: 374; Kafesoğlu İ.,
1998: 390] . Although the most famous of the Nizamiya
madrasas is the Baghdad Madrasah, there are opinions
that the Nishapur Nizamiya Madrasa, opened for Imam
al-Haramayn al-Juwayni, was built earlier. But the date
of its construction is unknown to us.
Among the famous scholars of his time were Abu Ishaq
Shirazi (d. 476/1083) and Imam Ghazali (d. 505/1111)
Baghdad, Imam al-Haramayn Juwaini (d. 478/1085)
Nishapur, Abdulkarim Shalusi ( d. 465/1072) Amul,
Muhammad Tamimi Marvazi (d. 468/1075-1076) Merv,
Sadruddin Khojandi (d. 483/1090) Isfahan, Abdullah
Tamimi (d. 488/1095) Balkh, Abu Bakr Shashi ( d.
507/1114) who taught at the Nizamiya Madrasah in
Herat and Abu Sa’d ibn Abu Yusuf, as well as Imaduddin
Khatib Isfahani (d. 597/1201) and Sheikh Sa’di Shirazi
(d. 691/1292) the characters have matured [Atçeken Z.,
Bedirh
an Y., 2012: 140; Özaydın A., 1991: 437
-441].
The following words of the historian Abu Shama
confirm that Nizamiya madrasah‘s were opened
throughout the cities of the Seljuk Sultanate:
“Madrasah‘s built by Nizamulmulk are known and
famous all over the world. There is no city without
Nizamiya madrasah‘s, from Jazirat ibn Umar , the
farthest corner of the earth where the human race has
not set foot. Even there, he built a beautiful and
majestic madrasah, which today (in the time of Abu
Shama) is known as Razi
uddin Madrasah”.
RESULTS
Nizamiya madrasah‘s played an important role in the
development of the science of the Muslim East. In
particular, this madrasah training program is a proof of
our opinion that over the centuries, madrasah‘s of
Muslim countries, especially the Ottoman Sultanate,
have fulfilled the task of programming for the
educational system.
Nizamiya madrasah‘s were magnificent structures that
not only consisted of classrooms, but also included
additional buildings. Madrasah‘s were supposedly bui
lt
in the style of modern universities. In addition to the
educational building consisting of classrooms, they
included residences of teachers and students, a library,
a kitchen, a mosque, a dining room, sports fields, a
recreation park, a bathroom and other social facilities
[Kılıç R., 2014: 257].
In addition to the religious sciences, the Nizamiya
Madrasah in Baghdad taught such subjects as
philosophy, philology (Arabic language and grammar),
mathematics (riyaziyat) and astronomy (ilmi ha’yat),
and because such educational institutions were
established later in Europe, the Nizamiya Madrasah in
Baghdad is the first university [Kafesoğlu İ., 1972: 176;
Yıldız H.D., 1989: 209; Kafesoğlu İ., 1992: 374]. But
although some researchers consider the Bologna
school founded in 390/1000 as the first university in the
world, it was a centralized law school and a private
educational institution. In fact, the first university in the
West was opened in the first quarter of the 12th
century, and it is the University of Paris. The
educational system of the Muslim madrasah‘s and its
content were also imitated in the educational system of
the universities of Oxford and Cologne, which were
established after that [Ocak A., 2012: 268-269].
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Later, along with the Seljuks, many ma
drasah‘s were
established in the Khorezmshahs and Atabekids, as well
as Anatolian principalities, India, and Egypt by sultans,
officials, and court ladies, similar to the Baghdad
Nizamiya. Because madrasah‘s were also important
from the point of view of training future civil servants
for the administrative management system [Kafesoğlu
İ., 1992: 374].
Sultan Alp Arslan‘s reforms in the field of science were
continued during the reign of his son Malik-Shah. In
particular, in 480/1087, the Hargird madrasah was built
from the aforementioned Nizamiya madrasah‘s
[Köymen M.A., 1983: 379; Yıldız H.D., 1989: 216]. Sultan
Malik-Shah also built a madrasah in the Karran
neighborhood of Isfahan, the center of the Sultanate,
and in the Rasafa neighborhood of Baghdad. His work
in the field of science was followed by ministers and
amirs, who established madrasah‘s in different cities. In
particular, the minister of finance Abu al-Ganaim Taj al-
Mulk 485/1092 established the Tajiya madrasah in
Baghdad, and the emir of Hajj, Qutlugh, established
madrasas for Hanafi jurists in Kufa, Abu Amr Nasavi in
Khorezm, Abu Nasr al-Koshi whose viceroy of Hajib
Qamach built madrasah‘s in the cities of Kashan, Abhar,
Zinjan, and Ganja [Kafesoğlu İ., 1973: 158
-161]. It can
be seen that during the reign of Sultan Malik-Shah,
along with his minister Nizamulmulk, other court
officials also contributed to the establishment of
madrasah‘s.
Seljuk queens also opened educational institutions. In
particular, Khadija Arslan Khotun, daughter of
Charibey, built mosques, thakkas, hospitals and
madrasah‘s in Baghdad and other regions. Sultan
Malikshah‘s wife, Tarkan Khatun, built a madrasah in
her name when she lived in Baghdad. Tarkan Khatun
madrasah was the third madrasa built for the
development of the Hanafi school during the Seljuk
period. Ismat Khatun, the daughter of Sultan Malik-
Shah, also founded a madrasah in Baghdad [Cunbur M.,
1996: 590-594].
The Seljuk sultans and beys also built shrines and
madrasah‘s for Shia scholars and sayyids, and allocate
d
endowments to these institutions. Although the major
population of Iran was Sunni during the Seljuq period,
the Shiites lived in the cities of Qum and Kashan and
they also established their own madrasah‘s [Toran O.,
1969: 255].
It was paid attention to the development of the field of
science and the opening of madrasah‘s in the regions of
the Great Seljuk Sultanate, such as Kirman, Syria and
Anatolia. Among them, Malik Turan-Shah I (477/1085-
490/1097) of Kirman Seljuks, his follower Malik Arslan-
Shah I (1101-1142) in Kirman cities, Malik Arslan-Shah
I‘s wife Zaytun Khatun in Bardsir, Malik Muhammad I
(1142-1156) in Bardsir , atabek (governor) Muay al-Din
Rayhan built madrasah‘s in the cities of Bam and Jiruft
[Yıldız H.D., 1989: 288].
Also, Khumartegin, one of the amirs of Tutush
(471/1079-488/1095), the governor of Seljuks in Syria,
built the Tutushiya madrasah in Baghdad in 483/1090
[Sutay G., 2013: 379; Acar. A., 2007: 354]. There are
opinions that the first madrasah in Damascus was the
Madrasah of Sadriya, built by Shuja al-Din Sadr ibn
Abdullah in 491/1098 for the Hanafis in the Bab al-Barid
neighborhood of the city [Şeşen R., 1987: 324].
DISCUSSION
Madrasah‘s were systematized until the reign of Sultan
Sanjar (1118-1157). During this period, a number of
madrasah‘s were established and the activities of
existing madrasah‘s were supported. For example, in
Damascus, Muin al-Din Uner Turki in 1130 Muiniya,
Nasir al-Davla Tarhan in 1131 Tarhaniya, wife of atabek
Tugtegin Zumurrud Khatun in 1132 Khatuniya for the
Hanafis, and Mujah al-Din Bozan, the amirs of
Damascus atabekids, for the Shafi’is in 1135
Mujahidiya, Kumushtegin ibn Abdullah in 1120
Aminiya, Say al-Din Jaruh Turkmani in 1152 Jaruhiya
and Sharaf al-Islam Abdulvahid Shirazi in 1141
Sharafiya, Sheikh Mismar Hilali in 1152 built Mismaria
madrasah for Hanbalis [Şeşen R., 1983: 257; Şeşen R.,
1987: 324; Yıldız H.D., 1989: 525
-527].
Also, in 1122-1123, Badr al-dawla Suleiman (grandson
of Artukbey) built Zajjajiya madrasah for Shafi’is, which
was the
first madrasah in the city [Şeşen R., 1987: 325].
It was difficult to built the first madrasah of the Seljuk
period in Aleppo. In fact, in 1116, when Suleiman began
to build a madrasah in Aleppo, the part of the mosque
that was built every day, was destroyed by the Shiites
at night [Toran O., 1969: 258]. Nuriddin Zangi (1146-
1174), one of the atabeks of Aleppo, also founded a
madrasah in Aleppo for the Hanafis in 1150 under the
name of Hallawia [Şeşen R., 1987: 325].
Madrasah‘s specialized in a certain fie
ld were also
established in the Seljuk Sultanate. For example,
Nuriddin Zangi built Dar al-Shifas (medical schools) in
Aleppo in 1154, Amir Alam al-Din Sanjar from Syria
Seljukids in Kerek, and Duqaq, son of Tutush, in Sham.
Also, Nuriddin Mahmud opened the Nuria madrasah in
Damascus, which was the first madrasah specialized in
teaching the science of hadith [Atçeken Z., Bedirhan Y.,
2012: 132-133].
After the Seljuks entered Anatolia, many madrasah‘s
were built in this land from the end of the 12th century
[Keleş M.R., 2016: 159]. In fact, when the Seljuks
conquered every city in Anatolia, they first built
mosques, madrasas, and zawias, and brought
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merchants, religious leaders, and Turkish residents to
the city [Toran O., 1969: 282].
The madrasah‘s built by
Yagi Basan, the ruler of the
Danishmendids, in the cities of Niksar and Toqat in 1157
were the first madrasah‘s in Anatolia [Öngül A., 2003:
71; Kemaloğlu M., 2015: 94]. In the Anatolian Seljuk
Sultanate, the first madrasah‘s were built when political
stability was ensured during the reign of Sultan Qilich
Arslan II (1155-1192), and cultural changes began.
There are also opinions that the first madrasa
established in the Anatolian Seljuk Sultanate was the
madrasah of Khoja Hasan Pashsha, opened in 1193 in
Kaysaria. Sultan Qilich Arslan II built another madrasah
in Konya and Aksaray, and one of his amirs, Altin Aba,
also built another madrasah in Konya. Scholars who
graduated from the madrasah‘s of Aksaray were highly
respected in Syria and Egypt in the 14th century. Tafsir,
hadith and fiqh were mainly taught in Anatolian
madrasah‘s [Sümer F., 1962: 224; Kemaloğlu M., 2015:
94].
During the Seljuks‘ period, the Baghdad Nizamiya
madrasah was a higher educational institution, while
other madrasah‘s were considered secondary or higher
education institutions according to the level of the
mudarris [Kılıç R., 2014: 258]. We can classify
the
subjects taught in the Baghdad Nizamiya madrasah as
follows: a) Islamic sciences (Qur’an, hadith, tafsir, fiqh,
kalam); b) Language and literature (Arabic and Persian
literature, sarf-nahv (Arabic grammar), khataba
(speech), nazm (poetry), jarh and tadil , history,
literature; c) Philosophy and logic; d) Exact and natural
sciences (Medicine, surgery, mathematics, handasa
(geometry), hisab (calculus), ilmi nujum (astrology), ilmi
hay’at (astronomy), nature studies [Akyüz Y., 1989: 54].
During the Seljuk era, all madrasas, except the Nizamiya
madrasah‘s, included Islamic sciences, language and
literature as primary subjects in their curricula.
Medicine is also taught in hospitals or madrasahs
specializing in medicine. Such medical institutions are
called Bimaristan or Dar al-Shifa. Science could also be
studied in observatories. When there were negative
approaches to philosophy, it was later removed from
the list of academic subjects and the science of kalam
was introduced instead of it. Imam Ghazali (450/1058-
505/1111), who worked as a headmaster and mudarris
in the Baghdad Nizamiya madrasah in 484/1091-
488/1095, expressed a negative approach to
philosophy for the first time. He believed that the
skeptical approach of philosophy could mislead
Muslims in their faith and emphasized that the absolute
truth can be reached through Sufism, which relies on
the “heart” and not the “mind” [Akyüz Y., 1989: 54].
Thus, in the 12th century, we see that education in
Seljuk madrasah‘s became systematic. Classes had daily
timetables. The duration of the academic year and the
monthly or annual educational plans are approved in
advance. Usually Tuesday and Friday were weekends
[Talas M.A., 2000: 22].
There are estimates that the duration of higher
education in madrasah‘s is a
t least five years. The
duration of education could be changed depending on
the student‘s good mastery of the lessons or the
successful completion of the prescribed books [Parladır
S., 1987: 174].
CONCLUSION
Before the Seljuks, a number of madrasahs’ exis
ted in
the Central Asia during the Samanid, Ghaznavid va
Karakhanid dynasties. But madrasahs’, which had
previously operated in a private and scattered manner,
were first systematized during the Seljuk period and the
provision of madrasah expenses was fully under state
protection. Also, in addition to the study building, the
madrasahs’ of the Seljuk era included social facilities
such as a dormitory for teachers and students, a library,
a mosque, a kitchen, a bathhouse, sports field, a park.
In short, the m
adrasahs’ had the appearance of modern
universities during the age of Seljuk Sultanate. At the
same time, besides Islamic sciences, the madrasah
curriculum also included exact, social and natural
sciences. It is worth noting that these reforms in the
field of madrasah education were associated with the
reign of the Seljuk sultans Alp Arslan and Malik-Shah
and by the time of Sultan Sanjar, madrasahs had
become fully systematized.
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