Almoravids

La serie de conflictos entre cristianos y musulmanes que caracteriza a la Edad Media y que colectivamente ha sido llamada controversialmente la «Reconquista» está identificada con cierto interés en las fuentes documentales y narrativas de la península ibérica. En algunos períodos y a pesar de su importancia, hay algunos vacíos apreciables en las crónicas y anales sobrevivientes de la época en la zona. A pesar de ello, las fuentes narrativas de otras áreas del mundo cristiano medieval parecen haberse interesado en este conflicto, pese a que no fueron escritas en la península. A finales del siglo xi, los reinos cristianos peninsulares aprovecharon la oportunidad del desequilibrio político de los reinos de taifas del sur para expandir no solo su hegemonía política, sino su supremacía territorial. Al mismo tiempo, el papado reformista empezó a ver las disputas territoriales peninsulares como una oportunidad más para la guerra santa entre la Iglesia romana y el mundo musulmán. Las guerras peninsulares, desde tiempos de Carlomagno, ya habían empezado a atraer el interés de miembros de la nobleza franca con intervenciones militares en el valle del Ebro. Es por esta relación que las regiones del Reino de Francia y, luego, de otros lugares del mundo cristiano, empezaron a interesarse en esta zona. Los romances épicos, como la historia de Roldán, atraen el interés literario en el conflicto ibérico y las hagiografías empiezan a nombrar tangencialmente los eventos peninsulares, reflejando así un creciente interés en estas guerras que empiezan a ser vistas desde un matiz religioso.4 Este capítulo intenta demostrar cómo desde el siglo xi ya se comenzaba a ver este conflicto desde el norte como un tipo de guerra santa. También intenta mostrar a través de un limitado número de fuentes narrativas existentes de distintas regiones de la Europa cristiana, desde el siglo xi hasta principios del siglo xiii, cómo estas fuentes reflejan la cambiante disposición de este conflicto desde la perspecti- va de estos autores. De la misma manera, intenta mostrar cómo la relación de las guerras ibéricas con los conflictos en el Levante mediterráneo, que colectivamente llamamos las cruzadas, ayudaron en su cambiante percepción de la validez de este teatro bélico. Por otra parte, esta sección muestra la forma en que estos textos, a pe- sar de su lógica parcialidad regional, aportan en algunas ocasiones otra perspectiva útil sobre los eventos peninsulares con relación a las fuentes locales.

The Almoravids (al-Murābiṭūn 434-530/1042-1147) were a Saharan Berber tribal federation who conquered the western Maghrib and most of al-Andalus in the second half of the fifth/eleventh century. They were the first indigenous group to unify this part of the Maghrib and the first Maghrib-based empire to conquer al-Andalus. They revolutionized the political structures of both regions through a novel combination of local elements with others adopted from the broader Islamic world. Their strategies for political legitimation, which included the concept of ʿAbbāsid investitutre, illustrate this novel combination.

"Tarij Mayurqa" de Ibn Amira al-Majzumí  de Alzira (1186-1260) es la crónica musulmana en árabe de la conquista de Mallorca realizada por Jaime I el Conquistador entre 1229 y 1232. Hasta el año 2001 se creia que esta obra se habia perdido para siempre. La última noticia que se tenía de ella, junto a varios extractos de sus capítulos, se hallaba en la obra de al-Maqqari (1578-1632) "Nafh al-tib 'an gusn al-Andalus al-ratib" (efluvio del perfume de la lozana rama de al-Andalus). En 2001, el prócer imaratí Jumua Al Majid encontró una copia manuscrita de la obra del siglo XIII en una "záuiya" (instituto de enseñanza islámico tradicional) en Tinduf (Argelia). El profesor Mohamed Ben Ma'mar de la Universidad de Orán (Argelia) realizó la edición crítica del manuscrito en 2007. El Dr. Nicolás Roser Nebot procedió a la traducción al catalán de la obra en 2008 y al castellano en 2009.
"Ta'rij Mayurqa" (Historia de Mallorca) aporta una serie de datos inéditos sobre los sucesos que se desenvolvieron durante la conquista de la isla de Mallorca por parte del Reino de Aragón. Algunos de esos datos confirman los registrados por las crónicas catalanas (entre 40 y 100 años posteriores a "Ta'rij Mayurqa"), sobre todo los referentes a los sucesos bélicos, y desmienten otros, como el trato benévolo de Jaime I a los vencidos, en particular, al valí de Mallorca, Abu Yahya, último gobernante almohade y musulmán de la isla.

WILLIAM IX THE TROUBADOUR (1071-1126) AND ISLAM

The first troubadour, whose songs are preserved, was as duke of Aquitaine the most important French prince around 1100. His military activity was, at least three times, directed against the Muslims. Her aunts and sisters were married to Iberian Christian kings, whom he defended against Almoravid invasion. In 1100-1102, he participated in Holy Land to a failed crusade. During these expeditions, he had several contacts with Arab courts, in particular with Imâd al-Dawla,  the last emir of Saragossa of Banu Hudi dynasty, expelled of his capital by Almoravids. They were together in the troupe of the king of Aragon fighting them in Cutanda battle (1120). Imâd gave to him the so-called “Vase d’Aliénor d’Aquitaine”, his grand-daughter. It was preserved in Saint-Denis abbey and is nowadays in Louvre Museum. This precious crystal and silver object is not the only gift William IX received from a Muslim prince. At least one of his poems (V, Pasero ed.) seems to contain some Arabic words. Other elements show a possible influence of Hispanic-Arabic poetry in his own work. They nourish the debate on the ‘origins’ of Courtly Love. ‘Origins’ is not probably the good word, but better ‘polygenesis’ or Michel Foucault’s ‘conditions of possibility’. Thus, the study of the relations between William IX and Islam has to be done in an interdisciplinary way, which takes account of political and social history, of art history or of literature and linguistics.

This paper about the walls of medieval Seville is a work-in-progress. Therefore, it has not suffered the quality filters that are now styled in the "impact publications". In fact, it is a fairly old work, at least as a concern for the subject. Since 1969, four architecture students, Isidro García, Juan Carlos Ruiz, Ramón Queiro y Alfonso Jiménez, organized a academic work that served to pass a good number of subjects. Perhaps someone remembers his immense plans, which have been shot by the library of the Escuela Superior de Arquitectura de Sevilla for decades.

Law and the Islamization of Morocco under the Almoravids. The Fatwās of Ibn Rushd al-Jadd to the Far Maghrib investigates the development of legal institutions in the Far Maghrib during its unification with al-Andalus under the Almoravids (434-530/1042-1147). A major contribution to our understanding of the twelfth-century Maghrib and the foundational role played by the Almoravids, it posits that political unification occurred alongside urban transformation and argues that legal institutions developed in response to the social needs of the growing urban spaces as well as to the administrative needs of the state. Such social needs included the regulation of market exchange, the settlement of commercial disputes, and the privatization and individualization of property.

The Almoravids arrived to Al-Andalus in 1086 to fight in the battle of al-Zallāqa. This fact marked the beginning of the end of the Taifa kingdoms in the Iberian Peninsula. Although the first territorial conquests began in 1090, during the previous four years, the enabling environment was forged for the conquest of the Taifa kingdom of Granada by the emir Yūsuf Ibn Tāšfīn. This fact was the beginning of the expansion process of his Empire beyond the Straits of Gibraltar.
Within this context, the aim of this work is to analyse the formative process of the Almoravid Emirate, as well as the facts that determined the end of the Andalusi Taifa kingdoms. To achieve this aim, we will start with an introduction of the context of the second half of the 11th century. We will continue with the analysis of the power structures and the new political organization during the Almoravid government. In the third place, we will focus on the artistic manifestation of this Berber dynasty to examine the aspects of continuity and rupture in respect with the Taifa period. We will conclude with some final remarks.

Fired-brick vaulting without centering is documented in several examples and over quite a large territory. In antiquity and the Middle Ages, we find three different solutions in the Mediterranean Region: drybrick vaults, lime-mortared brick vaults and gypsum-mortared brick vaults. The article offers a concise overview of the evidence and offers a possible understanding of the historical context which fostered innovation in brick vaulting.

This research compares between the Andalusian Arabic poetry of Al-Muʿtamid Ibn ʿAbbād and the Andalusian Hebrew poetry of Moses Ibn Ezra, from the perspective of influential factors in poetic purposes for both concerned poets. Al-Muʿtamid Ibn ʿAbbād and Moses Ibn Ezra lived in Al-Andalus at the Era of in the Period of Taifas’ (1031-1085). Both concerned poets, subjects of this research, enjoyed life and its delectations. Also, both wrote erotic poetry, wine poetry, poetry of nature, eulogy poetry and panegyric poetry. Their status and living conditons completely changed after Almoravids’ domination over Al-Andalus at the late eleventh (11th) century A.D. Al-Muʿtamid Ibn ʿAbbād was imprisoned and Moses Ibn Ezra left towards the Western kingdoms in the Peninsula of Iberia. Thus, an acute transformation was apparent and obviously verified in the poetic purposes of the two concerned poets. The content of their poems tended to be concerned with complain, nostalgia, elegy and monasticism. Accordingly, this study is based on holding a comparison between the two concerned poets, subjects of the study, through illuminating the influential factors in their poetic purposes before and after Almoravids’ domination over Al-Andalus

The Almohad (1120-1269) displaced the Almoravid dynasty (1040-1147) as the rulers of the Maghreb and Andalusia in 1147 and created the largest Berber kingdom in history. They conquered the first indigenous rulers of the Maghreb by aggregating the Masmuda tribes from the High Atlas Mountains and enlisting the Zenata and Arab tribes from the Northern Maghreb. The Almohad rule built upon the existing Almoravid infrastructure; however, their cultural, administrative, and military approach entailed a more integrated tribal organization, centralized authority, and an original Islamic ideology. In creating this empire they envisioned the Maghreb as a consolidated political center and not a periphery adjunct to the Abbasid caliphate. They would consolidate the Maghreb, the Balearic Islands, and Ifriqiya and eventually proclaim their own caliphate. They returned al-Andalus to its former glory of the Umayyads and stemmed the southern advance of the Christian kingdoms of Iberia for one hundred years. Then in 1212, at the height of their power, they lost the decisive battle of Las Navas de Tolosa and within twenty years were all but removed from al-Andalus. This sudden decline has been attributed to lack of support of the Maliki ulema, whom they challenged with their newly envisioned religious theology, and internecine tribal conflicts. These elements assuredly attributed to the Almohad disappearance from al-Andalus and their eventual defeat in the Maghreb by the Marinids; however, a primary contributor to their demise, that is often overlooked or underestimated, was the dissipation and loss of control of their economy.

El propósito de este trabajo es analizar qué elementos del arte islámico occidental fueron utilizados por vez primera durante la época almorávide, o fueron ampliamente desarrollados por esta dinastía bereber, y cómo evoluciona su uso durante la época almohade. Para ello, hemos partido del análisis de los vestigios almorávides y almohades conservados tanto en el Norte de África como en al-Andalus, para concretar qué elementos introducidos por los primeros tuvieron cierta continuidad durante la época almohade, y hemos seguido su evolución durante este periodo, contemplando también los cambios de significado y uso que pudieron tener estos elementos.

Reconquista, ‘yeniden fethetme’ anlamında İspanyolca bir kelimedir. Kavram olarak, Müslümanların İspanya’yı 711 yılında fethetmelerinden sonra, mağlup Vizigot ordusundan artakalan bir grup asker tarafından, Kuzey  İspanya’daki Asturias (Aştûrîş) bölgesinde bulunan Kantabria (Cantabria) dağlarında, bu dağlardaki Covadonga mağarasında başlatılan ve İspanya’yı Müslümanlardan geri almayı hedefleyen hareketin adıdır (La Reconquista, The Reconquest of Spain, Hareketü’l-İstirdâd el-İsbâniyye). Buna “Hıristiyan İspanya Devletinin doğuşu ve gelişimi tarihi” de denebilir.

En el presente texto se analiza en profundidad, y desde una perspectiva interdisciplinar, arqueológica y epigráfica, un fragmento de estela funeraria tumular de mármol, de cronología almorávide. Apareció en la primavera de 2017 en los alrededores de la ciudad de Málaga, en la zona denominada Cerrado de Calderón. La pieza reviste un gran interés histórico, pues contiene el epitafio de un miembro de la célebre familia de los Banū Ḥassūn de Málaga. Palabras clave: arqueología, epigrafía árabe, almorávides, Banū Ḥassūn, Málaga Abstract In the present text, a fragment of marble tumular funerary stele, of Almoravid chronology, is analyzed in depth, from an interdisciplinary, archaeological and epigraphic perspective. It appeared in the spring of 2017 in the surroundings of the city of Malaga, in the area called Cerrado de Calderón. The piece is of great historical interest, as it contains the epitaph of a member of the famous family of the Banū Ḥassūn of Málaga. Key words: archeology, Arabic epigraphy, Almorávides, Banū Ḥassūn, Málaga

No single work in English has ventured a history of these empires, and studies on the individual dynasties are likewise scarce. Bennison commandingly fills this void with the first English-language history of these two imperial domains, which appeared as the region came into its own as a major political and cultural player in the Mediterranean and broader Muslim community. She writes a lively and detailed account of two eventful centuries (c. 1050-1250) over eight chapters, progressing from a basic narrative of main actors and events to the finer texture of religion, social movements and institutions, and textual and material culture. The later chapters are exemplary in the way that they fill out the historical narrative without recourse to painting an artificially generic version of daily life; they bring fine detail to broad areas of the Maghrib’s social and cultural worlds. Bennison, moreover, distinguishes clearly between these two empires, their different origins, and near-opposite theological positions, while she also draws out their important parallels, which justify bringing them together into one book.

The presence of Italian communities in the Alboran Sea has never been undertaken from a comprehensive point of view. As a consequence, the present study deals with the contacts, strategies and settling of Genoese, Pisans, Venetians and Florentines in both shores, which encompassed the coasts of the Almoravid and Almohad Empires, as well as the later emirates of Granada, Fes and Tlemcen from a triple comparative perspective: between foreign nations; political territories and with the rest of the Muslim Mediterranean. The discourse goes from the general to the particular and vice versa without interruption to devise a picture as complete as possible from the 12th to the 15th century, in order to make clear the main features and the mutations experienced in a subject of the utmost complexity

Between 1110 and 1127, the kingdom of León-Castile found itself an extended conflicto with the neighboring kingdom of Aragon, which gave rise to the outbreak in the former of a series of political, social, and religious tensions that had been growing since the previous century. This disorder responded to the profound changes carried out within each of those spheres during the reign of Alfonso VI (1065/72-1109). After a particulary aggressive phase by both Aragonese tropos and the townspeople of several important cities, efforts toward peace intensified. At that same time, we can perceive an increasing desire to shift attention toward the Islamic power in al-Andalus. This article proposes an interpretation of the iconographic contents  of two emblematic buildings, San Martín de Frómista and San Isidoro de León, as the sacralization of the pairing of peace/war that took place around the time each church was constructed.

Recogemos en este trabajo los datos proporcionados por la excavación realizada a las afueras de la ciudad de Elche (Alicante), documentando un refugio subterráneo y un silo de época almohade, complementándolo con los resultados obtenidos de los diversos repertorios cerámicos, aportados en dicho yacimiento, en un horizonte cronológico de finales del siglo XII, principios del siglo XIII.
Palabras Clave: Altabix-UMH (Elche).Universidad Miguel Hernández. Subterráneo. Época almohade. Tannûr.

Recollim en aquest treball les dades proporcionades per l’excavació realitzada als afores de la ciutat d’Elx (Alacant), en què s’ha documentat unrefugi subterrani i una sitja d’època almohade. Es complementa amb els resultats obtinguts dels diversos repertoris ceràmics aportats en el dit jaciment,l’horitzó cronològic del qual és la fi del segle XII i el començament del segle XIII.
Paraules clau: Altabix-UMH (Elx). Universitat Miguel Hernández. Soterrani. Època almohade. Tannûr.

Excavations in a subway of Almohadian age in the Campus of the University of Miguel Hernández (Elche, Alicante, Spain). Study of the potteryensembleIn this paper we collect the data provided by the excavation carried out in the outskirts of the city of Elche (Alicante), documenting a subterraneanrefuge  and  a  silo  of  almohadian  period.  We  complemented  the  study  with  the  analysis  of  the  diverse  repertoires  of  ceramics  coming  from  this  deposit.This ensemble dates from late 12thcentury to early 13thcentury AD.
Key words: Altabix-UMH (Elche). University Miguel Hernández. Subterranean. Almohadian period. Tannûr.

López Quiles, Verónica. «Excavación de un Subterráneo de Época Almohade en el Campus Universitario Miguel Hernández de Elche (Alicante). Estudio del material cerámico». Recerques del Museu d’Alcoi, [en línia], 2003, Núm. 11, p. 151-64, https://www.raco.cat/index.php/RecerquesMuseuAlcoi/article/view/175586 [Consulta: 1-01-2020].

In his seminal biography of Ibn Rushd al‐Hafīd, better known in the Latin West as Averroes (1126-1198 CE), Dominique Urvoy referred to the “Jewish” symbolism of Averroes’ confinement in Lucena, a city in today’s Spanish province of Cordoba. In this regard, Urvoy quoted the Maghribian historian ʿAbd al‐Malik al‐Marrākushī, according to whom the choice of Lucena was due to a rumour that Averroes had Jewish ancestors and that his family was not rooted in any Arab tribe of al‐Andalus. Urvoy does not further explore the connection between Averroes’ confinement in Lucena and his alleged Jewish ancestry, nor does he make any statement on the credibility of the rumour. This paper revisits the question of Averroes’ alleged Jewish ancestry and its consequences in the light of new evidence, which I discuss in the context of the Almohads’ treatment of the Jews who lived in their dominions under the status of dhimmīs or tributaries. I argue that the Almohads’ treatment of the Jews and the alleged insincerity of their conversions to Islam seem to have met an unexpected target in the person of Averroes, the most important Muslim intellectual of that period. To develop this argument, I will carry out a careful examination of Averroes’ genealogical chain as it is presented by a number of contemporary and non‐contemporary biographers of his grandfather, Ibn Rushd al‐Jadd (d. 1126 CE). As I show in section two, there is a chronological incoherence between the genealogical chains which might add credit to the claim that Averroes had Jewish ancestors. This claim becomes explicit in the rumour voiced by Ibn ʿAbd al‐Malik al‐Marrākushī and it is implicit in the choice of Lucena as the location of his confinement. Subsequently and after reviewing the reasons put forward by different scholars to explain Averroes’ falling into disgrace and the role that Averroes’ alleged Judaism might have played in his confinement in Lucena, I focus on some Muslim historians’ strategies to show him compassion, to compensate him for his suffering and to return him his stolen honour.

During the Almoravid period, the primacy given to the hydraulic works in the Empire can be highlighted. The hydraulic systems which supplied water to the principal Almoravid cities, mainly in North Africa, were one of the most outstanding works built by these emirs. Within this frame, the aim of this paper is to introduce these hydraulic works and to analyse why this kind of constructions was so important for the Almoravid government.

Comparative ethnohistorical research demonstrates that religious-military orders in feudal  societies in diverse regions shared a common developmental and organizational pattern.  The genesis of these orders occurred in feudal societies which lacked standing armies and were subjected to major external military threats impinging on territory of significance to a religious group.  After forming, these orders were subsequently given support by political elites and developed administrative bureaucracies, standing armies, self-supporting economic bases, and regional financial systems which supported their activities.  These financial systems ultimately facilitated regional economic exchange.  The power and wealth of each of these orders eventually led to conflict with political elites and they were abolished.  This pattern existed for orders in Japan, Europe, and Islamic North Africa and the Middle East.  In the European case the regional economic and financial system created by the Templars can be viewed as a possible precursor to the development of financial institutions in the formation of the world economic system.

Juifs et chrétiens au miroir du droit mālikite aux XIe-XII siècles.
Épistémologie, herméneutique et norme juridiques envers les non-musulmans à l’époque almoravide dans l’œuvre d’Ibn Rušd al-ǧadd (m. 520/1126)

Résumé :
Cette thèse s’attache à explorer la place des non-musulmans dans l’œuvre juridique du grand qāḍī de Cordoue Ibn Rušd al-ǧadd (m. en 520/1126 et grand-père du célèbre Averroès) du point de vue normatif. À la lumière de la comparaison des différents textes produits par Ibn Rušd, cette étude vise à interroger les modalités du contact entre musulmans et « infidèles » en al-Andalus de la seconde moitié du XIe s. jusqu’à la première moitié du XIIe siècle, sous le règne almoravide. Notre première partie s’attachera à reconstituer le contexte dans lequel évolua notre qāḍī. Homme influent, il inspira à plusieurs reprises la politique des Almoravides. Il occupa, par ailleurs, le poste de qāḍī l-ǧamā‘a (de 1117 à 1121) qui était alors la plus haute fonction judiciaire en al-Andalus. Dans notre deuxième partie, nous situerons les textes juridiques dans leur contexte historique, ainsi que dans leur contexte de production juridique qui s’inscrit dans l’évolution épistémologique de l’école mālikite. La troisième partie nous amènera à déterminer la place occupée par les non-musulmans, de manière quantitative et qualitative, dans le Bayān wa l-taḥṣīl. Dans les uṣūl al-fiqh, notre attention a porté sur le šar‘ man qabla-nā (lois antérieurement révélées) et le taklīf al-kuffār bi-furū‘ al-šarī‘a (les infidèles sont-ils concernés par la loi musulmane ?). Concernant le fiqh, nous avons étudié plus précisément ce qui se rapportait aux pratiques alimentaires et funéraires. Pour finir, au travers de l’analyse de notre corpus compilé au début du XIIè siècle, on s’interrogera sur l’évolution du statut juridique des non-musulmans à une époque où la reconquête chrétienne (prise de Tolède en 1085) était déjà bien amorcée.

Mots-clés : Almoravides, Andalus, chrétiens, ḏimmī, fatwā, fiqh, juifs, mālikisme, non-musulman, qāḍī,  uṣūl al-fiqh

Socio-cultural contacts between the Islamic West and the Mashreq were continuous throughout the Middle Ages, and have been studied from varied perspectives such as the circulation of scholars and travelers or the transmission of knowledge and artistic innovations. The aim of this work is to study these relations from another dimension: the production and reproduction of common imaginaries and imagined communities, shared places of memory and symbolic narratives of remembrance and emotion, that allow us to analyze and understand the social and cultural phenomena that were developed and how they interacted with each other. To this end, we will focus on a case study, the creation and transmission of the different narratives on al-Qāḍī ‘Iyāḍ’s death (d. 1149), which will transport us through time and space: from the Almoravid Ceuta to the 18th century India, going through the Almohad Marrakesh, the Merinid Maghrib, the Nasrid Granada or the Ottoman Cairo.
Through different reports and narrative genealogies, we will see how ‘Iyāḍ, author of the Kitāb al-Shifā’, a Islamic world’s bestseller, became a symbol with numerous edges that overlapped with others like al-Ghazālī or Ibn Tūmart, and how his death became a place of memory linked with many phenomena of different types. In this sense, the figure of ‘Iyāḍ, distilled through his death, experienced processes of appropriation and re-reading from many different angles, just as had happened with his own work, the Shifā’.

After the collapse of the Umayyad caliphate in al-Andalus in 399/1008 the use of a generic "Al-Imam ´Abd Allah" begins to appear on a series of coins struck in al-Andalus and the Maghrib al-Aqsa. Its appearance on the currency of various political powers on eitherside of the Straits of Gibralter has lead to an interesting debate and brought out questions as to the identity implied by such a generic appelation and to its possible ideological projection. This very shor talk, limited to fifteen minutes by the orginizers, tries in view of recent numismatic evidence to argument a resonable explenation.

ÖZET Mağrib'de kurulan ve başşehri Merakeş olan Murabıtlar devleti, İslam kaynaklarında “Murabıtin” veya “Mülessimin” olarak isimlendirilirken, Avrupalılar, “Almoravides” demişlerdir. On birinci yüzyılın ilk yarısında Senhace Berberi Kabilesi reisi Yahya bin İbrahim’in Hac ibadeti dönüşü Kayrevan'da Faslı âlimlerden Ebu İmran el-Fasi ile görüşüp kabilesine İslam dininin esaslarını öğretmek için, birini göndermesini istemesiyle, devletin ilk tohumları atılmıştır. Kurulan ribatlarda, “Murabıtun” denilen talebe ve mücahit yetiştirilmiştir. 1056 yılında Ebu Bekr el-Lemtuni liderliğinde kurulan Murabitun Devleti, Yusuf bin Taşfin zamanında en parlak devrini yaşamıştır. Marakeş'i başşehir haline getiren İbn-i Taşfin, şehrin inşasını tamamlatarak, cami ile hayır kurumları ve sosyal müesseseler yaptırdı. O, Kuzey Afrika'da fetihlere devam ederek, hâkimiyetini genişletti. 1084'te Septe'yi (bence Cebelitarık) ele geçiren İbn-i Taşfin, Murabıtin ülkesini Atlas Okyanusundan Tunus'a kadar genişletti. İbn Taşfin, Endülüs Müslümanlarına yardım için, 1086'da Septe Boğazı’ndan İspanya'ya geçti. Batliyos yakınındaki Zallaka'da Leon ve Kastil Kralı Altıncı Alfonso'ya karşı büyük bir zafer kazandı. Dört defa İspanya seferine çıkan İbn-i Taşfin, Endülüs Müslümanlarını Hristiyanların saldırılarından korumak için elinden geleni yapmaya çalıştı. Endülüs'te on yedi bin asker ve hudutların emniyetini sağlamak için de Endülüslüleri vazifelendirerek, Mağrib'e geri döndü. Murabitun devleti ve Endülüs’ün siyasi hayatı için önemli bir yeri olan Yusuf b. Taşfin, Endülüs Müslümanlarını yok olmaktan kurtaran ve Hristiyanlığın yayılmasını durduran tarihi bir şahsiyettir. Anahtar kelimeler: Murabıtlar, Yusuf b. Taşfin, Endülüs, Siyaset ABSTRACT  While Almoravid Dynasty (Murabıtun), which was founded in Maghreb with the capital city of Marrakech, is named "Murabıtin" or "Mülessimin" in Islamic sources, Europeans called it "Almoravides". In the first half of the eleventh century, the first steps to found the state were taken when the leader of Senhace Berberi Tribe, Yahya ibn Ibrahim, on his return from Pilgrimage requested a person from the Moroccan scholar Ebu Imran al-Fasi in Kairouan to teach the basic principles of Islam to his tribe. In the Islamic monasteries, which were named “ribat”, students and Mujahideen called "Murabıtun" were trained. Almoravid Dynasty, founded in 1056 under the leadership of Abu Bakr al-Lemtuni, experienced its heyday under the reign of Yusuf bin Tashfin. İbn Tashfin, who accepted Marrakech as the capital city, had the construction of the city completed. Moreover, he had mosques, charities and social institutions built. He extended his dominance via continuing his conquests in North Africa. Ibn Tashfin, who seized Septe in 1084, extended Almoravid Dynasty from the Atlantic Ocean to Tunisia. Ibn Tashfin went to Spain from the Strait of Septe in 1086 to help the Andalusian Muslims. He was victorious against Alfonso VI, the king of León and Castile in Sagrajas (Zallaqah) near Badajoz. Ibn Tashfin had four campaigns to Spain to protect the Muslims of Andalusia from the attacks of Christians. Having appointed seventeen thousand soldiers as well as Andalusians to secure the borders, he went back to the Maghreb. Yusuf b. Tashfin is a significant person in history who had an important place for Almoravid Dynasty and Andalusian political life, as he saved Andalusian Muslims from being destroyed and stopped the spread of Christianity Key Words: Almoravids, Yusuf ibn Tashfin, Andalus, Politics