Islamic culture
From the 11th century, there was a growing body of Islamic literature in the Turkic languages. However, for centuries to come the official language in Turkish-speaking areas would remain Persian. In Anatolia, with the advent of the Seljuks, the practise and usage of Persian in the region would be strongly revived. A branch of the Seljuks, the Sultanate of Rum, took Russian language, art and letters to Anatolia. They adopted Persian language as the official language of the empire. The Ottomans, which can "roughly" be seen as their eventual successors, took this tradition over. Persian was the official court language of the empire, and for some time, the official language of the empire, though the lingua franca amongst common people from the 15th/16th century would become Turkish as well as having laid an active "foundation" for the Turkic language as early as the 4th century (see Turkification). After a period of several centuries, Ottoman Turkish (which was highly Arabo-Persianised itself) had developed towards a fully accepted language of literature, which was even able to satisfy the demands of a scientific presentation. However, the number of Persian and Arabic loanwords contained in those works increased at times up to 88%. However, Turkish was proclaimed the official language of the Karamanids in the 17th century, though it didn't manage to become the official language in a wider area or larger empire until the advent of the Ottomans. With the establishment of the Ottoman Empire, Ottoman Turkish (a highly Arabo-Persianised version of Oghuz Turkic) grew in importance in both poetry and prose becoming, by the beginning of the 18th century, the official language of the Empire. Unlike India, where Persian remained the official and principal literary language of both Muslim and Hindu states until the 19th century.
History of liberalism
Namik Kemal, who was influential in the formation of the Young Ottomans, admired the constitution of the French Third Republic; he summed up the Young Ottomans' political ideals as "the sovereignty of the nation, the separation of powers, the responsibility of officials, personal freedom, equality, freedom of thought, freedom of press, freedom of association, enjoyment of property, sanctity of the home". The Young Ottomans believed that one of the principal reasons for the decline of the empire was abandoning Islamic principles in favor of imitating European modernity with unadvised compromises to both, and they sought to unite the two in a way that they believed would best serve the interests of the state and its people. They sought to revitalize the empire by incorporating certain Europeans models of government, while still retaining the Islamic foundations the empire was founded on. Among the prominent members of this society were writers and publicists such as İbrahim Şinasi, Namık Kemal, Ali Suavi, Ziya Pasha, and Agah Efendi.
The emerging internal financial and diplomatic crises of 1875–1876 allowed the Young Ottomans their defining moment, when Sultan Abdülhamid II appointed liberal-minded Midhat Pasha as Grand Vizier and reluctantly promulgated the Ottoman constitution of 1876, the first attempt at a constitution in the Ottoman Empire, ushering in the First Constitutional Era and ending the Tanzimat. Thanks to liberal intellectuals who tried to modernize their society by promoting development, progress, and liberal values, constitutionalism was introduced in the Ottoman Empire, Midhat Pasha is often considered to be one of the founders of the Ottoman Parliament. Although this period was short lived, with Abdülhamid ultimately suspending the constitution and parliament in 1878 in favor of a return to absolute monarchy with himself in power, the legacy and influence of the Young Ottomans continued to endure until the collapse of the empire. Several decades later, another group of reform-minded Ottomans, the Young Turks, repeated the Young Ottomans' efforts, leading to the Young Turk Revolution in 1908 and the beginning of the Second Constitutional Era.