The thought of world domination that was considered as one of the duties of the rulers of Steppe Turkish states was maintained in the Turkish-Islamic states. In the epic of Oguz Khan, the legend originated from Uighur ruler dynasty and the historical documents about the Western Hun Emperor Attila, Hun Commander Uldiz, and Gok-Turk border commander, Turk-sad and also in Orhun Inscriptions, the ancient thought of Turkish world domination has been reflected through an ideal about the domination of the world extending from the place where sun rises to the place where sun sets by the Turkish rulers. This thought had been maintained with all its vigour within the Seljuk environments.
Kasgarli Mahmud who had written his work in the 2nd half of the 11th century stated that: God had the sun of state to rise in the sign of Turks and the states that resembled to the circles in the sky to orbit around their sultanate, and the Turks to become the sovereign of the earth. Kasgarli also quoted our Prophets saying indicating that I have any army called as Turks. According to Kasgarli, the name of Turk was entitled by the God. This thought that was widespread in the general ideas of that period had its effects and echoes in some political fields. Pursuant to Tugrul Bey, the Great Sultan Melikshah had been declared as the sovereign of the east and the west by the caliph. Sultan Melikshah (25th April 1088) planned to conquer Egypt and the entire region of Morocco in the war assembly that he gathered in Baghdad before his death. His son, Sultan Sencer had sent a letter dated 1133 to the caliph. In this letter, he stated that he had been promoted as the ruler of the world through the gift of the God. On the other hand, Muhammed Harezmshah planned to capture Syria, Egypt and its environs.
The countries that were to be conquered were shared among the members of the dynasty in advance. This share was executed in accordance with the application of the ideal for the worlds domination. There was the same identity in the motive of arrow stated within Oguz epic, the orientation of the brothers to specific regions in Uighur legend, the appointment of princes to the directions that were planned to be conquered in Gok-Turk inscriptions, and the selection of the directions of conquests and the rulers to be sent to these regions to be conquered in the Seljuk assembly that gathered pursuant to Dandanakan War. Furthermore, Turkmen migrations were deliberately oriented towards the borders of the Byzantine by the Seljuk government and these migrations provided important historical results. Upon these Turkmen migrations, Manzikert Battle was won. Pursuant to this event, the conquest of Anatolia was one of the links of victory pertaining to the same ideal.
As it has been known, the purpose of each celestial religion that included all the human beings was to disseminate their beliefs and thus, to have the entire world under their cadre of belief systems. Similarly, the task of the caliphs of Islam was to unite all the people under the flag of friendship of the religion of Islam. However, there is an essential difference between the world domination and this understanding of religions. According to the religions, the friendship of people and the equality of rights were based on the conditions of beliefs and their behavioural codes pertaining to each religion and for example, those who were not the members of the religion of Islam and Christianity were considered as the people of secondary degree. However, as it has been stated clearly in Gok-Turk inscriptions, the human beings living on the world were considered of the same kind according to the Turkish understanding and there was not any discrimination among the communities in respect of social, cultural, or religious stages and everyone was entitled with the right of equal treatment, rights and justice. In Islamic countries, the rulers tried to establish the dominion of the religion of Islam in the countries that were conquered and they forcibly tried to diffuse the usage of the Arabian language that was the language of Koran and all these activities were considered as duties in Islamic states. However, in Turkish-Islamic states, all the groups from various religions and sects were provided with the right of living without any interference in their cultures. This situation indicates the quality of the principle of world domination that was observed in relation with the Turkish sovereignty and in all the Turkish-Islam political foundations since the period of Seljuk States.