The Ummah mourns the passing of Sidi Shaykh Buzidi of Morocco

Sidi Shaykh Buzidi

By ISRA News Nexus

A great luminary of our time, a modern day Wali (Friend of Allah) , the light of Morocco, lover of Allah (swt) and His Messenger Muhammad (saws), the Shaykh of Shadhili Darqawi Alawi Tariqa in Morocco Shaykh Buzidi passed away on the 29Th of December 2011 in Melilla near his home of Nador, Morocco, after a long illness which suddenly worsened. May Allah sanctify his secret.

In a most beautifully written article Sidi Khalid Williams, a prolific writer, translator of Sufi texts and blogger has described the grief and loss felt by the followers of the Shaykh and the Muslims of Nadore, Melilla and Morocco in general.

In a statement of condolence ISRA has asked Muslims all over the world to pray for the departed soul of Shaykh Buzidi. His passing is a great loss for the ummah and the people of Dhikr and spiritual revival of Islam. The statement says " The members of ISRA share in the grief of the family, friends and students of Shaykh Buzidi. We ask Allah (swt) to grant him a place closer to Him in His abode of Mercy".

We are glad to share the article written by Sidi Khalid Williams in memory of the Shaykh describing the grief of the community and scenes from his funeral. The article is reproduced here from Murid's Log published by Sidi Khalid Williams

The Funeral

I returned in the early hours of this morning from the funeral, in Nador, of Sid Shaykh Buzidi Bujrafi of the Shadhili-Darqawi-Alawi tariqa. I will not attempt to give an exhaustive obituary here - that should be left to one of his murids, I feel - but I would like to try and describe some reflections on the Shaykh and his passing while they are still fresh in my mind.

Upon entering the zawiya in Nador, the first thing I was aware of was timelessness, the timelessness of the place. Though I had not been there in two years or so, it felt as though I had never left. Sidi Nabil, muqaddam of the Oujda zawiya, said the same to me later on that day. In the zawiya of Shaykh Buzidi, there was no time. It was not Monday, Tuesday, Spring, Summer, December, July; it was only dhikr Allah, remembrance of Him who is beyond time.

Yet of course there was one crucial difference this time around: the Shaykh himself was not there to greet us; and this leads me to the second noticeable presence in the zawiya that morning: grief. We were greeted by Sidi Abd al-Rahim, the Shaykh's son, whose face was an image of grief and loss such as I have never seen. It was all we could do to embrace him, and add our tears to his, without any words being needed. We had arrived just in time to offer the dawn prayer with the congregation.

Sidi Abd al-Rahim beckoned to Shaykh Sa'id of Salé to lead the prayer, but the Shaykh took off his woollen cloak and threw it over the shoulders of Sidi Abd al-Rahim, and bade him lead it. After the prayer, we recited together the surat al-Waqi'a and other litanies, and then withdrew to recite our daily wird individually. In gatherings of years past, the fuqara would usually take the two hours or so after this to snatch some sleep after their journeys, and the zawiya would echo with the sound of deep breathing and gentle snores. On this day, though, there was only the sound of muffled sobs and cries.

At around half past seven, a breakfast of olives and olive oil was brought out. Usually at this time, Shaykh Buzidi would come out clapping his hands and singing the Testimony of Faith to rouse the sleeping fuqara for a day of worship; today it was his memory that roused them. After breakfast and ablutions, we began the dhikr, singing the poems of the great spiritual masters of the Order. Many of the lines sung were, of course, those composed by the Shaykh himself. People began to trickle in through the doors of the zawiya, coming from near and far, many of them sobbing, almost all of them weeping. Shaykh Sa'id gave a short talk, quoting lines that would be repeated by many throughout the day, from a poem of the Shaykh al-Alawi:

My beloved ones, if you truly follow me,
Then here is the path: walk upon it behind me.

The path of the Shaykh remains, he said, and it is for his disciples to follow it. He also said that the death of a saint is a time of rejoicing, for it is only then that he is given his true life in the realm of the spirit, free of the chains of this bodily life. He then announced that instead of praying the Friday prayer and funeral in the zawiya, as had first been planned, he had advised the fuqara to bear the Shaykh to the mosque for the prayer, and then return him to the zawiya for burial. This, he said, was so that the funeral prayer would be attended by all, those who knew the Shaykh and those who knew him not, and also so that the people could observe the funeral procession and pay their respects.

At around eleven o'clock, the Shaykh's bier was carried into the zawiya, covered in a green cloth on which verses of the Quran were embroidered. The outpourings of sadness intensified; I do not feel you can know what grief is until you have seen elderly men, normally so stoic and calm, weeping and wailing for a man they loved solely for the sake of Allah. A hadra began, the circle made around the Shaykh once more as it had been so many times in his life. All the Jalal of Allah seemed to be manifested in the room, and it was too much for some, who collapsed into grief-stricken heaps upon the floor, clinging to each other for solace. La ilaha illa Allah. Such love.

And it was love, more than anything else, more even than grief, which was the dominant presence in the zawiya on this day. The Shaykh's bier was taken up by his sons and loved ones, and carried through the streets some distance to the mosque; the procession took perhaps half an hour. Those several hundred men who walked behind it were connected by nothing but love: love for Allah, love for His Messenger (upon whom be blessings and peace), love for those who love Him. If someone were to ask me what love is, I would attempt no definition, but simply say: Go to the zawiya of Sidi Shaykh Buzidi. If you cannot find it there, it cannot be found.

The teachings of the Shaykh were simple: dhikr and mahabba. To describe his state would not take many words. What did he do? He invoked Allah. What did he embody? He embodied love for Allah and His Messenger (upon whom be blessings and peace). That is all. His poems of praise for the Prophet (upon whom be blessings and peace) were marked by a love that was pure and sincere, with no artifice or pretension. It was these poems that the fuqara sang as they bore the Shaykh back to the zawiya after the prayer, as tradesmen and their customers stood at the doors of their businesses and bowed their heads in respect.

The Shaykh was interred in his zawiya as the mourners recited the Ya Sin, al-Mulk, al-Ikhlas. A few people spoke as best they could, choked by their grief; and Sidi Abd al-Rahim, who now finds the zawiya under his care, was asked to speak, but could not quell his tears long enough to utter even a word. The Shaykh was in any case not a fan of words, preferring the dhikr Allah and the poems of the righteous to fill his zawiya with sound and life; and the fuqara then set about doing just that. They are doing it still as I write this, and will continue to do it thereafter. In the zawiya of Sidi Shaykh Buzidi, after all, there is no time. Radiya Allah 'anhu

Posted by Khalid Williams
Courtesy : Muid's Log

Sidi Shaykh Buzidi


His name is al-Yazīd Bujrāfī. He was born in Banī Shikār in 1925. He memorised the Quran under the guidance of his father, who himself had memorised it by heart, was adept in the sciences of Islamic Law and led the prayer in a number of different mosques in the Reef region. His father had taken the spiritual path directly from Shaykh al-‘Alawī. At the age of 19, in the year 1943, accompanied by his father, Sīdī Bin ‘Isā, a muqaddam (representative) of the order, took al-Būzīdī to visit Muhammādī Bil-Hājj. It was from Sīdī Muhammādī Bil-Hājj that he took the litany of the ‘Alawī order.

One day, he went with a fellow disciple to visit Sīdī Muhammādī with the intention of invoking the Divine Name. After completing the discipline, Muhammādī told them both to continue their spiritual training with Moulay Sulaimān.

Moulay Sulaimān was overjoyed with his new student. One day, in 1944, in front of all his disciples, he announced, “Bear witness, my Brethren, that today this man has become my son, so venerate him.”

On another occasion, his teacher, Moulay Sulaimān, announced to his disciples that he was changing his student’s name to al-Būzīdī and told them from this day onwards not to address him as al- Yazīd. The reason he chose al-Būzīdī was because Moulay al-‘Arabī al-Darqāwī had a disciple called al-Būzīdī al-Ghumārī, and he was the one who inherited his teachings as stated by Moulay al-‘Arabi himself. Shaykh al-‘Alawī’s teacher was also called Hamū al- Būzīdī; not to mention that changing one’s name for a better has its origins in the Prophetic tradition.

From then on, he served the zāwiya in both body and spirit. He never left his teacher’s side. Moulay Sulaimān appointed him to lead the people in prayer and lead the gatherings, too. He was gifted with such a strong memory that he was able to memorise all the poems of his teacher, which totalled 214. He would memorise them and then choose a melody for each one. He was well-known for his beautiful voice.

On one occasion, Moulay Sulaimān said to Sīdī al-Būzīdī, “Strive and work hard for after 8 days Sīdī Muhammādī will pass away, and we will be establishing a new order.” And it happened just as he had predicted. The news came of Sīdī Muhammādī’s death in 1946. All of his students without exception pledged allegiance to Moulay Sulaimān. One night al-Būzīdī dreamt that his teacher said to him, “Rise and strive and I will marry you (into my family) outwardly and inwardly."

And it happened just so, for in 1947, Moulay Sulaimān married him to his daughter. Moulay Sulaimān took care of the dowry, as al-Būzīdī was much too poor to do so.

He initially worked in the army where he had a great influence on his colleagues. He was able, by the grace of God, to bring great numbers of them into the Order. They would even hold dhikr gatherings in the trenches.

In 1953, he left the army and focused all his efforts on serving his teacher and the zāwiya after taking his permission. He spent the next two years without work but later worked as a guard for one of the companies in Isutulasi, Nādūr where his teacher’s zāwiya was. Even in his second line of work he was able to bring over fifty of the workers to the zāwiya and they entered the Order.

Now the number of disciples was too much for the size of the zāwiya, so al-Būzīdī decided that they should work on adding an extension to the building. He went around encouraging people to give donations and support for the project. He was able to get the support of a group of Spanish architects who installed water and electricity in the zāwiya. When the zāwiya was finally finished, a great gathering was held in celebration.

Moulay Sulaimān was now 80 years old and was unable to either walk or leave his house. Al-Būzīdī was now responsible for Moulay Sulaimān’s whole family. He would wait on his teacher’s wives and children as well as the affairs of the zāwiya itself, such as organising any events or travels with the brethren.

When Moulay felt his time was drawing close, he gathered his closest disciples and told them, “I will relate to you all what Moulay al-‘Arabi said in his letter wherein he spoke regarding his student al-Būzīdī, ‘No-one has served me like al-Būzīdī, and no-one has supported me financially like he has, and no-one has worked as tirelessly as he. It is my will that within this zāwiya, he shall be the one to lead the people in prayer and be the imam of the brethren. However, Moulay Sulaimān knew that envious eyes were watching al-Būzīdī. He told him, “If they leave the zāwiya to you, then you are its imam. If not, then depart and take your children and wife with you. Wherever you go you will find success.” He also asked him to take his own wife with him and his two sons Sīdī ‘Abd al-‘Azīz and Sīdī Muhammad.

In 1970, at the age of 103, Moulay Sulaimān passed on. Sīdī al-Būzīdī was to remain in the zāwiya for the next two years. Then the tribulations began, so he left, following the instruction of his teacher and established his zāwiya at Zaghanghan. The vast majority of Moulay Sulaimān’s disciples followed Sīdī al-Būzīdī, too.

It has now been 35 years since he assumed the mantle of the order.

Posted by Khalid Williams
Courtesy : Muid's Log


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A rare Video with the death announcement of Shaykh Buzidi

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