The amirs of the Muwahhadi Dynasty were as follows:- `Abd-el-Mumin 0145); Yusef II., "Abu Ya`kub" (1163); Ya`kub I., "Abu Yusef el Mansur" (1184); Mahommed III., "En-Nasir" (1199); Yusef III., "Abu Ya`kub el Mustansir" (1214); `Abd-el-Wahid, "El Makhluwi" (1223); `Abd-Allah II., "Abu Mahommed" (1224); Yahya V., "El Mu ` tasim" (1226); Idris III., "El Mamun" (1229); Rashid I., "`Abd-elWahid II."
In defiance of an army which marched to the relief of the beleaguered city under Yusef the Almoravide, the Cid took Valencia after a siege of nine months, on the 15th of June 10 94 - the richest prize which up to that time had been recovered from the Moors.
The Amir Abu Yakub Yusef besieged Tlemcen in the early years of the 14th century.
The siege lasted eight years, and Yusef turned his camp into a walled city.
In 1080 the Almoravide sovereign Yusef ibn Tashfin, after besieging and sacking Agadir, built a new town on the site of his camp. The new town, called Tagrart, became the commercial quarter, whilst Agadir remained the royal residence.
Other mosques of some note are those of Ibn Yusef, El Mansur and El Mo`izz; the chapel of Sidi Bel Abbas, in the extreme north of the city, possesses property of great value, and serves as an almshouse and asylum.
The city was founded in 1062 by Yusef bin Tashfin.
When Alphonso took Toledo in 1085, El Motamid called in Yusef ibn Tashfin, the Almoravide (see Spain, History, and Almoravides).
He endeavoured to curry favour with Yusef by betraying the other Mahommedan princes to him, and intrigued to secure the alliance of Alphonso against the Almoravide.
Their scepticism and extortion had tired their subjects, and the mullahs gave Yusef a "fetva" authorizing him to remove them in the interest of religion.
The country was in a state of confusion under the weak rule of the amir Yusef, a mere puppet in the hands of a faction, and was torn by tribal dissensions among the Arabs and by race conflicts between the Arabs and Berbers.
Yusef opened negotiations, and offered to give Abdar-rahman one of his daughters in marriage and a grant of land.
In the course of 756 a campaign was fought in the valley of the Guadalquivir, which ended, on the 16th of May, in the defeat of Yusef outside Cordova.
In 1061 Abu Bakr made a division of the power he had established, handing over the more settled parts to his cousin Yusef ibn Tashfin, as viceroy, resigning to him also his favourite wife Zainab, who had the reputation of a sorceress.
He is distinguished as Yusef I.
In that year Yusef passed the straits to Algeciras, and on the 23rd of October inflicted a severe defeat on the Christians at Sacralias, or in Arabic, Zallaka, near Badajoz.
Their religious teachers detested the native Mahommedan princes for their religious indifference, and gave Yusef a fetwa - or legal opinion - to the effect that he had good moral and religious right to dethrone the heterodox rulers who did not scruple to seek help from the Christians whose bad habits they had adopted.
After friendly correspondence with the caliph at Bagdad, whom he acknowledged as Amir el Muminin, "Prince of the Faithful," Yusef in 1097 assumed the title of "Prince of the Resigned" - Amir el Muslimin.
The amirs of the Murabti dynasty were as follows: - Yusef I., bin Tashfin (1061); `Ali III.
On the 7th of June 1882, 6000 men under Yusef Pasha, advancing from Fashoda, were nearly annihilated by the mahdists.
A war then sprang up between Karamalla and Sultan Yusef, who had succeeded Zogal as amir of Darfur.
Yusef was joined in 1887 by Sultan Zayid, the black ruler of Jebel Marra, and Karamallas trusted general, Ketenbur, was defeated with great slaughter at El Towaish on the 29th of June 1887.
To Yusef I., who died in 1354.
It was Ibn-Tufail (Abubacer), the philosophic vizier of Yusef, who introduced Averroes to that prince, and Avenzoar (Ibn-Zuhr), the greatest of Moslem physicians, was his friend.
We find him at different periods in Seville, Cordova and Morocco, probably as physician to Yusef al-Mansur, who took pleasure in engaging him in discussions on the theories of philosophy and their bearings on the faith of Islam.