The concept of murābit or ribāt corresponds to an important area in Islamic history in terms of its religious, historical, political, cultural and actual aspects. The word ribāt, which is masdar in the dictionary in the sense of “keeping vigil along the borders to prevent enemy attacks”, is mentioned in the Qur'an as “ribāt al-hayl” (horses tied and fed for marching). The places where soldiers tethered their horses and kept watch along the borders and the fortified structures built in these places were called ribāt, and the volunteer soldiers who gathered in ribāt to get the reward of gaza were called murābit. In this respect, in a nutshell, murābītism, which means “worshipping” or “fulfilling the duties of servitude”, is associated with the struggle for Islam and piety. In the historical context, when we think of the Murābids in the 11th century, we think of the Berber dynasty and state, which was initially a small community in North Africa, but later established a powerful state, especially in Morocco and Spain, and played an important role in the conquest of Andalusia. The Murābids (1056-1147), with their cultural heritage, political and military power and skills, are important in terms of evoking a deep-rooted past in terms of Islamic history and civilization. Since the Murābids were an important part of Moroccan history, the term murābid is also linked to Moroccan culture, architecture and history. Especially in some parts of Morocco, buildings from the Moorish period are concrete remnants of this connection. In actuality, the murābites have come to be widely used as a name for the volunteer guards who stand guard to protect the al-Aqsa Mosque in occupied East Jerusalem. The 2001 Flag March can be said to be the real beginning of the Ribāt Movement. The organizing and marches played an important and direct role in intensifying the Palestinian presence in al-Aqsa and creating a shield. In 2009, with the encouragement of Sheikh Raed Salah, activists in Jerusalem launched the Ribāt al-Family movement, in which participants in the ribāt took turns praying with their families at al-Aqsa Mosque and serving the mosque. The starting point of the movement was Israel's discussions on “ways to consolidate Israel's control and sovereignty over the mosque” both as a state policy and through the settlers, especially in the 2000s, the steps they took towards this, and the raids they carried out on al-Aqsa Mosque, led the Muslims of Jerusalem to develop an initiative. In the end, from the past to the present, the murābites, the majority of whom are Muslims from Jerusalem, have been keeping vigil within the borders of al-Aqsa in order to prevent any damage to the mosque in order to prevent the Israeli occupation attempts of Jerusalem and al-Aqsa Mosque since 1948. In this framework, the historical process and current value of the concepts of ribāt and murābīt will be discussed in this paper, and its importance in terms of Jerusalem, al-Aqsa Mosque and the Palestinian Question, and its impact on a global scale will be tried to be revealed by making use of recent historical sources, the limited number of academic studies on the murābīt, and international news portals. The study aims to contribute to the research on Bayt al-Maqdis, which has intensified in Türkiye in recent years.