The nature of this formation, which the Almoravid state underwent, considering that its spiritual founder was a preacher and a jurist, is considered the fundamental element that defined the features of its personality, and contributed to a great extent to building its political, administrative, and intellectual structure.

Ibn al-Khatib said in his statement: "It became widespread in the city that the Lamtuna emerged from the desert and took over the Maghreb. And that it is a call based on a strong religion and established with jurisprudence. And that it is a new Islam."

This religious character of Almoravid policy in Africa is evident in two main aspects: First: The jihadist tendency, which was the basis of their policy, especially in fighting the Christians in Andalusia. This is what Ibn al-Arabi expressed by saying: "The Almoravids rose with the call of truth and the support of religion. They are the protectors of the Muslims, their defenders, and their mujahideen. If the Almoravids had no virtue, no precedence, or no means except the battle of Zallaqa, this would have been one of their greatest prides."

Second: The status of jurists in the state. This Maliki jurisprudential tendency, which characterized Ibn Yasin, had an impact on all Almoravid rulers, as "this inclination dominated the state." Hence, their preference for jurists and their specialization in them, to the exclusion of others from various fields of knowledge, despite the influx of scholars and philosophers that came to them as a result of the conquest of Andalusia and its incorporation into the Moroccan province. Ibn Idhari mentions that Yusuf ibn Tashfin "preferred jurists and honored scholars," and entrusted matters to them, and sought their opinions and ruled based on their fatwas. As for Ali ibn Yusuf, his preference intensified.

(See about this: Ibn al-Khatib, Al-Hulal al-Mawshiya, p. 42; Al-Marrakshi, Al-Mu'jib, p. 105, quoting Ibn al-Khatib, Al-Hulal, p. 100; Abd Allah Kannun, Al-Nubugh al-Maghribi fi al-Adab al-Arabi, p. 68; Ibn Idhari, Al-Bayan al-Mughrib, vol. 2, p. 193; and see in this regard: Ibn Abi Zar', Rawd al-Qirtas, p. 94; a piece published in Hespress, 1961).