The Almoravid state was founded on religious foundations and was transformed by Yusuf ibn Tashfin, who consolidated its foundations into a political king [1].

The Almoravid state was motivated by the idea of jihad and the protection of Andalusia from the aggression of the Christian kingdoms in Spain, and thanks to their formation and enthusiasm for jihad, they were able to start the battle of Zallaqa.

One of the most important evidence that gives us an idea of the importance of jihad among the Almoravids is their participation in the battle of Zallaqa against the Kingdom of Castile, and after their victory over it alongside the kings of the sects, Yusuf ibn Tashfin refused to take any of the spoils, justifying this by saying that he came for jihad and not for booty.

During the days of their rule, Andalusia became superior in all fields of life, and its inhabitants enjoyed a prosperous life and the unity of the word after decades of division and division that they experienced in the era of the kings of the sects.

Yusuf ibn Tashfin walked in his ruling with justice and benevolence, and was known for his respect for the rulings of the Shari'ah, his keenness to apply them, his exaltation of the scholars and jurists, and his adherence to their opinions, and the words of the jurists, and the words of the jurists, and the description reads: "He continues the jurists, magnifies the scholars, directs matters to them, takes their opinions into them, destroys himself and others with their youths, urges justice, cracks with the truth, and supports the Sharia." [2]

We see this clearly in Yusuf ibn Tashfin's consultation with scholars and jurists on the most serious matters surrounding the Almoravid state, including his consultation with them on the issue of crossing into Andalusia and his response to the request of the kings of the sects to help them confront the Spanish kingdoms, and later he consulted the jurists when he thought of deposing the kings of the sects as a result of their division.

Ibn Rushd the grandfather

His name and lineage: He is Muhammad bin Ahmed bin Ahmed bin Muhammad bin Ahmed bin Abdullah bin 

Rushd Al-Maliki, known as Abu Al-Waleed [2] he was known as Ibn Rushd the grandfather in order to distinguish him from Ibn Rushd, the grandson, philosopher or the youngest, and he is his grandson, the author of the well-known work, the beginning of the mujtahid and the end of the thrifty, because he bore the same name and surname and the jurists in the school of Imam Malik (Ibn Rushd) called him, so if they quote from him, or prefer what he said, or mention his opinion or prove it, they mean Ibn Rushd the grandfather and do not mean anyone else [3].

His birth and upbringing

He was born in Cordoba in Shawwal in 450 AH, and it is mentioned that Rushd did this when one of his students asked him and his student Ibn al-Wazzan () passed it on to us [4], and the date of his birth matched what Ibn Bashkawal mentioned because he was a student of Ibn Rushd, and he is one of the most knowledgeable and accurate historians [5].

Ibn Rushd grew up in Cordoba in a house where his sons devoted themselves to seeking knowledge under the eyes of their fathers, who tasted the sweetness of Islamic sciences, which motivated them to strive hard in seeking and diligence in taking, for none of them was supervised by his father in his training, and he was credited with guiding him, as he contributed to his education and was one of his sheikhs, and the members of Bani Rushd, who were very attached to each other, continued to inherit the sciences from their fathers, and their scientific status continued to be inherited by successors from their predecessors [6].

The sources do not mention that Ibn Rushd left Andalusia in his childhood or in his old age, or traveled to the Orient in search of knowledge, as the scholars used to have a journey in search of knowledge, and he did not move from Cordoba to other Andalusian cities in order to narrate about the sheikhs and take from the meeting of scholars.

Perhaps the main reason for the reluctance of many students of science to travel is due to the availability of scholars in Córdoba, which makes it a scientific center to which travelers from the East and the Maghreb are praised, and the jurists of Cordoba are distinguished by being the most working jurists in their cities and the least to leave it [7]. They did not have a significant journey, and this was due to the training and education opportunities provided to them in Córdoba^.

It has been reported that Ibn Rushd has given permission from Shaykh Abu al-'Abbas al-'Athri from the people of Al-Marriyyah in what he has narrated, and it is not reported that he visited Cordoba [8].

As for his failure to make the journey to Hajj and perform the obligation, despite his scientific and religious status and the possibility of people following his example, the period in which Ibn Rushd reached the age of nomadic after 457 AH was a critical period for Andalusia after the division and fighting between the kings of the sects on the one hand, and between the Almoravids and the people of Andalusia on the other.

When the Almoravids imposed security in Andalusia and the rule was established for them, there was no suitable atmosphere for travel due to the corruption of the path, and despite this, we find many scholars who were contemporary with Ibn Rushd to perform Hajj, and these trips make Ibn Rushd unexcused for not visiting the House of God and performing the obligatory prayers, and perhaps Ibn Rushd's non-going find a jurisprudential justification for it in the fatwas of Ibn Rushd himself when he made the obligation of Hajj to fall due to the corruption of the way, and this is what he took in his [4] lifetime.

His Scientific Status:

Ibn Rushd occupies a high position in science and received great favor that made him one of the most famous scholars of his time, and those familiar with the books of translations know that Ibn Rushd was not only a Maliki jurist, but also one of the innovators of the doctrine of Imam Malik (may God have mercy on him) and those in charge of its principles and rules.

Ibn Iyadh says about him: "The leader of the jurists of his time in the countries of Andalusia and their forerunner who is recognized for the correctness of his view, the quality of his writing, and the accuracy of jurisprudence, and he had insight into the principles, branches and obligations... Knowledge was more important to him than narration [5].

Ibn Bashkawal mentions that he was one of the people of the presidency in knowledge, ingenuity and understanding with religion [6].

These good qualities, scientific status and know-how, which were emphasized by all his contemporaries, enabled him to gain the trust of the people and the sultan at the same time, and he became the judge of the community in Cordoba and the leader of the prayer in the Grand Mosque [7].

Ibn Rushd was a man of many people, and many people sat with him, and many people heard his requests from him, who came from all over Morocco and Andalusia, and questions reached him from different regions, and this is evident in the writing of fatwas, which contained various jurisprudential issues [8].

The District of Córdoba took over:

Ibn Rushd took over Cordoba after he was entrusted with the Amir of the Muslims, Abu al-Hasan Ali bin Yusuf bin Tashfin, in Jumada al-Awwal in 511 AH [9], and he was sixty years old, as a result of the fame, high status and reputation he gained in his fatwas, as if he were at home and only in his fathknbers [10].

The position of the judge of Córdoba is of great importance and has broad authority over the whole country of Andalusia, and Dr. Hassan Ahmed Mahmoud mentions that it is the judge of the community in Cordob who supervises the judiciary in the whole of Andalusia [2].

It seems that the sheikhdom of the judiciary of Ya'adoutin sometimes gives the judge of Ceuta and Tangier to the judge of the community in Cordoba, and Abu al-Walid ibn Rushd was the first Andalusian to assume this position [3].

Ibn Rushd carried out his judicial duties to the fullest, and showed activity and vitality, and was able to make some transfers in the jurists who were consulted in the affairs of the country, so he included some of his students who were known to be capable and competent, and it is mentioned that when he assumed the position of judge, he followed it with the best biography and the way of [4], and with this work and good biography, he gained more appreciation among the Andalusians and the Cordobians, especially that he was one of them, so he settled their disputes, spread justice among them, suppressed injustice, and was an example of integrity Away from the inclination to the air.

All of this led to a harmony between him and the advisory jurists, and the sources did not mention to us that there were clashes, disagreements or objections to his fatwas, as happened with Judge Ibn al-Arabi, who assumed the position of judge in 528 AH and took place between him and the advisory jurists residing in Seville [5].

In the year 515 A.H., he asked the Muslim Commander, Ali bin Yusuf, to relieve him from the judiciary, and he submitted to him a number of excuses, including that he wanted to devote himself to his students, and that he could not continue to write it as quickly as he had begun, and he was able to complete only four or five books during the years of the judiciary, so he responded to his request and relieved him [6].

Some sources have quoted us that Ibn Rushd was dismissed from the judiciary without his request or desire, and we cannot present this narrative because Ibn Rushd did not give a reason for his resignation from the judiciary in his book Bayat wa al-Tahsil, which was confirmed by his students such as Ibn Iyadh and Ibn Bashkwal.

In addition, the position of Ibn Rushd remained presented and heard by the Commander of the Muslims, Ali bin Yusuf, and we see this clearly when he took his advice in the matter of the treaties that helped Ibn Radmir against the Muslims, and if we assume the correctness of the order of dismissal, there would have been some slumber and isolation among the Commander of the Muslims, and Ibn Rushd took the trouble to travel to Marrakesh to advise him in 519 AH.

Political Role:

Ibn Rushd's political role was represented by the events he witnessed and in which he had an impact through his scientific status as a jurist who had a voice heard by the Muslim Mir Ali bin Yusuf bin Tashfin, and his role was represented in several incidents

The revolt of the people of Córdoba:

When the revolt took place against the governor of Córdoba, Abu Yahya bin Rawada, in 514 AH as a result of the aversion and misunderstanding that occurred between him and its people, there was a great strife between them and those who were in it from the Almoravids, so the public looted the palace of the governor and the houses of the Almoravids, and the governor fled the city [7].

So the Emir of the Muslims, Ali bin Yusuf, reached this point, so he found the soldiers and prepared the equipment and crossed to Andalusia in Rabi' al-Awwal in the year 515 AH in an army the like of which had not met the Almoravids before him, and he intended to extinguish the revolution by force, so Cordoba closed its doors without him and its people prepared to defend themselves, and they consulted their jurists and issued a fatwa to them that when the facts were presented to the Amir of the Muslims, and he listened to the advice of the corruptors and did not change his position, it was necessary to fight in defense of oneself and the Haram [1].

The Commander of the Muslims, Judge Abu Al-Walid Ibn Rushd, summoned the judge of Cordoba and the jurists of Medina, and there were long conversations between them about the matter of the revolution, and Muhammad bin Dawud, the judge of Seville, was in the passenger seat of the Muslim prince, so he exaggerated the matter and exaggerated his ugliness, so Judge Ibn Rushd defended the position of the people of Medina and explained that they did not break the stick of obedience and that it was the duty of the governor to punish the culprit from Ubaidah, so the Commander of the Muslims asked Ibn Rushd to hand him the stick, and Ibn Rushd apologized for his inability. The negotiations ended with an agreement that the people of Cordoba would compensate for what had been plundered from the Almoravids, and the Muslim Emir agreed to do so [2].

The importance of Ibn Rushd is highlighted by his dual role, as on the one hand, he defended the Córdobins before the Muslim Emir and stood by them and criticized the behavior of the governor, and on the other hand, he deterred the public and silenced their rebels, which were cutting the cords between the supreme authority and the people of Córdob [3].

The Treaties and Their Support Ibn Radmir

When Ibn Radmir, the king of Arkoun, went out in a massive movement that swept Andalusia from north to south, in collusion with the Christian covenants residing among the most prominent Muslims who had written to him and wished him to invade the country, promising him victory and aid, and he answered their call in 519 AH, and they roamed through the houses of the Muslims, causing havoc, destruction, burning, killing and capturing, and this incident lasted for several months until it ended with the defeat of Ibn Redmir in a place called Arnisnon on the outskirts of Cordoba in 520 AH [4].

Ibn Rushd traveled to Marrakesh to meet the Emir of the Muslims, Abu al-Hasan Ali ibn Yusuf, who received him with warmth and appreciation, and Ibn Rushd explained to him the affairs of Andalusia and its conditions and the betrayal of its treaties and their standing by Ibn Radmir Ramadan [5].

The dismissal of the governor of Andalusia, Abu Tahir Tamim:

When Ibn Rushd came to Marrakesh in 530 AH, he asked the Muslim Commander Ali bin Yusuf to depose his brother, Prince Abi Tahir Tamim, and appoint someone more resolute and capable than him, and Prince Ali responded to his request and pledged allegiance to his daughter Tashfin, who became the ruler of Andalusia [6].

Ibn Rushd al-Hafid (520 – 595 AH)

Ratio: Muhammad bin Ahmed bin Muhammad bin Ahmed bin Ahmed bin Muhammad bin Abdullah bin Rushd al-Qurtubi al-Maliki, aka Abu al-Walid, known as the grandson, philosopher, or youngest [7].

He was born in Cordoba in 520 AH / 1126 AD after the death of his grandfather Ibn Rushd, known as the grandfather, about a month later.

His Upbringing

Ibn Rushd grew up in an environment full of knowledge and virtue, so he studied what his peers were treading in terms of jurisprudence, literature, and others, and he took from his father, the judge Abu al-Qasim, and from him most of the jurists of his time, such as Abu al-Qasim ibn Bashkwal, and he took medicine from Abdullah al-Mazini. He also studied mathematics and other sciences of wisdom under Abu Ja'far Harun al-Turjani [1].

This study and the interest in science helped him until he became one of the prominent scholars of his time, and his translators were unanimous that he did not establish in Andalusia perfection, knowledge and virtue like him.

Assuming the Judiciary

Ibn Rushd's relationship with the Caliph Abu Ya'qub began early when he was the governor of Seville, in this meeting, which Ya'qub got to know Ibn Rushd and knew his knowledge and destiny, and when he became the governor of the caliphate, Ibn Rushd became governor of the district of Seville in 565 AH and then the district of Cordoba in 567 AH [2].

The effect of his judgment on him was that he was embarrassed by the death sentence, so if the verdict was necessary, he referred it to his deputies to review it.

His preoccupation with philosophy

The main motivation for Ibn Rushd's work in philosophy was the Caliph Abu Ya'qub asking him to do so, and so Ibn Rushd began his pioneering philosophy as the leader of a movement for the revival of free Islamic thought, and Ibn Rushd did his double whammy, freeing Aristotle's writings from the impurities of bees and misunderstandings on the one hand, all in a bold critical style.

Among the most important philosophical views of Ibn Rushd are:

• Philosophical consideration is enjoined in Shari'ah:

• He concluded that the symptoms of philosophy are essentially the consideration of assets and their consideration in terms of their significance to the maker.

• The obligation to seek the help of what the judiciary said:

• Ibn Rushd stressed the need to use what the predecessors said, whether they were Muslims or non-Muslims.

• The Shari'ah has both outward and inward:

• Ibn Rushd said that the Qur'an has an outward meaning and an inward meaning.

• Real Unity:

• Wisdom is the author of the law and her infant sister, so if enmity occurs between them, the reason is ignorance, or the difference of mental faculties, not the difference of truth [3].

His Nakba:

We need all intellectual, religious and historical sources to search for the causes of Ibn Rushd's Nakba, as most of the calamities and similar incidents have two causes, one of which is declared and the other is implicit, so in fact, the apparent cause was not the main factor in the Nakba, which cannot be excluded from the personal, political and social reasons that belong to the Sultan, and this applies to groups as well as to individuals [4].

We can identify several aspects and reasons for the Nakba:

The Social Aspect:

Ibn Rushd, despite his humility, generosity and morals, did not secure the Caliph's wrath, as these good qualities may overwhelm the teacher, philosopher or judge in his industry, but they do not enrich the sitting of kings in the industry of regret and accompaniment, but perhaps they embarrass him and expose him to their symptoms and abhorrence. The honesty of scientific expression was more deserving of care than the ornament of speech in the titles of kings and princes.

The personal aspect of the Caliph:

When Ibn Rushd began to explain the book of animals to Aristotle, he refined it, simplified its purposes, and added in it what he thought fit to mention it, and he said that he mentioned the giraffe (and I saw it with the king of the Berbers) in the manner of the scholars in the news about the kings of the nations, not paying attention to the fact that such phrases might cause him to be cursed, and this was what angered them, but they did not show it at the time [1].

The religious aspect:

Those who opposed him from the people of Córdoba, and who saw themselves as his counterparts in science and social status, sought him with the Caliph Ya'qub al-Mansur, and took some of those summaries that he was writing and found in them a plan that narrated from some of the ancient philosophers (it turned out that Zahra was one of the gods), so they stopped the Caliph over this Caliph on this word and gave his chest to Ibn Rushd [2].

The Political Aspect:

The political factor is considered one of the most important factors that push a person towards the presidency if he agrees with the whims of the sultan and his reservation towards isolation and contempt if he disobeys him, and Ibn Rushd's relationship with Abu Yahya, the governor of Cordoba and Andalusia and the brother of the Caliph Al-Mansur, had a great impact, especially when the Caliph fell ill, so Abu Yahya looked forward to the caliphate and asked the sheikhs and notables of Andalusia to pledge allegiance to him, but they refrained for fear of the consequences of things, and after Al-Mansur recovered from his illness, he saw what his brother did and ordered him to be killed [3].

Ibn Rushd's accompaniment of Abu Yahya was the subject of accusation and suspicion by the Caliph al-Mansur.

Satisfying the scholars and the public:

When a group of judges, jurists and officials presented the arguments that they thought were sufficient for Ibn Rushd's performance, the Caliph could not ignore this issue, which became related to public affairs, so the Nakba befell Ibn Rushd because he did not have an audience of the public to support his ideology, but was limited to his disciples, who do not have much importance in influencing the Caliph's policy [4].

Trial:

When Caliph al-Mansur returned to Cordoba after his victory in the famous battle of Arak in 591 AH, the senior men of his state gathered to him and presented him with the evidence they had prepared against Ibn Rushd and a group of scholars.

Ibn Rushd endured many adversities in his ordeal, the most severe of which was that he entered a mosque in Cordoba, and it was the afternoon prayer, and some of the people revolted against them, so they took them out on the grounds that the time of the ordeal did not last, as the same Mansur changed after his return to Marrakesh and tended to learn philosophy, and a group witnessed to him the good religion of Ibn Rushd and his faith, so he pardoned him and his group in 595 AH and summoned him to Marrakesh to be in his presence [5].

Death:

Ibn Rushd died in Marrakesh on the night of Thursday 9 of the month of Safar in 595 AH, and was buried there, then three months later he was carried to Córdoba and buried in the cemetery of Ibn Abbas.

Thinkers and great men are a beacon of the path of generations, and we have seen in this humble research the biography of Ibn Rushd, his science and thought as well in the fields of jurisprudence, astronomy, mathematics, theology, and others.

A simple summary of the granddaughter of this scholarly family generation after generation will be the best lesson and example for generations throughout the ages, and we hope that we have succeeded in asking the simple thing about the world's Ibn Rushd.

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2. Anonymous. Al-Halal al-Mawshiyya fi Dhikr al-Akhbar Marrakech. Edited by Suhail Zakar et al., 1st ed., Casablanca, Dar al-Rashad al-Hadith, 1979.

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4. Ibn Bashkawal. Al-Silsila: Tarikh Qudat al-Andalus. Edited by the Committee for the Revival of Arab Heritage, 5th ed., Beirut, Dar al-Afaq al-Jadida, 1983.

5. Abu Ahmad Al-Waleed Muhammad bin Ahmed bin Rushd al-Qurtubi al-Maliki. Ibn Rushd wa Kitabuhu al-Muqaddamat. Edited by Al-Mukhtar bin Tahir al-Tlili, Libya, Arab Book House, 1988.

6. Filali Belkassem. Ibn Rushd and His Attitude to the Journey in the Quest for Knowledge and Hajj. Unpublished research, Algeria, Prince Abdelkader University.

7. Abu Bakr Muhammad bin Abdullah (Ibn al-Arabi al-Ma‘afari al-Ashbili al-Maliki). Ahkam al-Qur’an. Edited by Muhammad Abdul Qadir Atta, 3rd ed., Beirut, Dar al-Kutub al-Ilmiyyah, 2033.

8. Nahla Shihab Ahmed. Studies in the History of Morocco and Andalusia. 1st ed., Beirut, Dar al-Kutub al-Ilmiyyah, 2009.

9. Ibn Athari. Al-Bayan al-Maghrib fi Akhbar al-Andalus wa al-Maghrib. Edited by J.S. Colan et al., 3rd ed., vol. 2, Beirut, Dar al-Thaqafa, 1983.

10. Ibn al-Athir. Al-Kamil fi al-Tarikh. Edited by Muhammad Yusuf al-Daqqaq, 1st ed., vol. 4, Beirut, Dar al-Kutub al-Ilmiyyah, 1978.