Boumediene Qadiri Boutchich

Sidi Boumediene Qadiri Boutchich (1873-1955), wire of sidi Al-Menwar, wire of sidi Mokhtar Qadiri Boutchich the Large one or the Second (Mr. about 1852), first cousin of sidi Mokhtar Qadiri Boutchich (1853-1914), third of the name, was born with the place says Tarharabt, in the zone of Taghjirt, in the North-East of the Morocco, near the Algerian border. There made its schooling with Madagh and is took Qadiri teaching of the hands of his cousin, Sidi Mokhtar the third, in the current of the years 1900. It was at its sides in 1907, in resistance against the penetration of the French Army directed by the marshal Lyautey. It is near Sidi Hamza Al Qâdiri Al Boutchichi, sheik current of the tarîqa, which should be collected the first steps of his search:

“Sidi Boumediene had been satisfied, during many years, of a practice of the worship, certainly strong intense, but which remained on the external level. It belonged to a prestigious line of saints and founders of zawiya. It was moreover sheriff, going down from the Prophet. He thus thought that he had to stick only to this way of old. He did not have to seek elsewhere. He had taken the practice however to return rather regularly visit to fûqaras* darqawa of the area of the zawiya of Sidi Al-Häbri. He did not think of finding any on their premises teaching but he was touched by their hospitality, the generosity of their reception. He thus attended them during many years. The majority of enter them were the illiterate ones, but it became increasingly attentive with their conversation which contained very subtle directions on reality To be it. One day, it suddenly took conscience of the sleep in which it was wrapped (...) It would not have more cease but to find a Master of the Way which could introduce it into this knowledge (…) He sought a long time. It did not sometimes happen to him to think that a man could carry in him such a wisdom without it being put spontaneously at his service not paying any social attention to the prestige which he enjoyed him and his family (…). ”

Sidi Boumediene, refused the conformism of the practices of its ancestors and solved to find a teacher alive, equipped with the spiritual secrecy. It met in fact several people and these successive meetings were worth to him to receive this secrecy as well as the authorization to teach in its turn.

Four characters presented themselves in his advance. All brought a particular knowledge to him, but two really marked it: Beautiful Sidi Al-Mahdi `ARIANE and Sidi Mohammed Lahlû.

Beautiful Sidi Al-Mahdi' ARIANE however did not have the external attributes which one could expect to notice coming from a man so desired by his future disciple. On the contrary, it rather had the reputation of a joker, even of a man infréquentable. It is in fact thanks to a third person that Sidi Boumediene could meet it under its true day, because he knew it already but any degree of wisdom would obviously never have allotted to such a man.

Beautiful Sidi Al-Mahdi' ARIANE was in fact what one names in the Sufism a Malamati. One of these wise of God who hides in comparison with the men by even reprehensible absurd behaviors in a Moslem company. He lived in the mountain of Blessed-Snassen close to the village of Ahfir and was attached to the Tidjaniyya brotherhood. Sidi Boumediene called in connection with the teaching of this sheik whom it could very well have stopped there its research so much the gift of this man was large. It is with him that Sidi Boumediene made the experiment of faded' *, the destruction as a God, such that the soufis express it. Sidi Boumediene took again its research however and met its second Master in Fez.

Sidi Mohammed Lahlou was craftsman tanner. He lived work of his hands and was at the same time the person in charge (Amine) of a corporation called Dar Dabagh. He either was not a publicly known sheik if it is not of some people. Of Chadhili obedience, its Master was Sidi Ben `Ali of Marrakech, itself having been disciple of Moulay Al `Arbi AD-Darqawi (1743-1823). Dice the first meeting, Sidi Mohammed Lahlou saw immediately that its visitor had reached faded it' without it knowing it itself, but that it was necessary for him now to integrate and “conscientiser” this spiritual state to go still beyond and to achieve its destiny of future sheik. He thus gave him a dhikr (invocation) whose practice caused physical reactions that Sidi Boumediene did not include/understand. He wrote in Mohammed Lahlou about these phenomena extatic and of perplexity that they caused him. Its Master answered him:

“With regard to the body tremors and quivers which occur you (…) as well as the extase (…). This is the business of the lovers when one speaks to them about their beloved, that to say then when between them the veil rises! ”

Its Master borrows here from a poem (Qassida) of another Boumediene, Abou Madyane (Mr. in 1198). An example which underlines the permanence of a teaching anhistoric in its gasoline and each time reactualized by the various Masters of the way. Reassured on the origin of these “states”, Sidi Boumediene still continued its search, in particular near two other Masters.

One, Mohammed Ben Mousa of Tidjaniyya bequeathed a whole of invocations to him (Wird) and the other, the sheik Tayyib Chergui, enabled him to operate the synthesis of the lesson former while returning to the asceticism and the discipline of oneself.

Thus the ascending spiral of the soufi is traced symbolically towards the divine reality, with respect to which all the remainder is only relative, continuing in a redescente towards the “materiality”, to conclude itself in a balance between the transcendent Truth and the Law from the world (Haqiqa and Sharia').

Its completed peregrinations, Sidi Boumediene returned to settle in Bouyahyi, where the sheik sidi Mokhtar (1853-1914) lived before the arrival of French, before it build his zaouiya with Madagh. It is still in Bouyahyi that certain old members of the family and in particular her father rest, Sidi Al-Mnawar. Become itself a true spiritual Master, holder of the Sirr, his influence will not be long in emphasizing the way of his Boutchich ancestors of the state of latency in which it had remained for several decades to bring back it towards an alive way (hayya).

During the interval wars, isolated in the mountains from Blessed-Snassen, If Boumediene devoted all its time to the practice of the invocation and the initiation of a handle of disciples sorted on the shutter. It then started to acquire a reputation of ascetic and holiness which found even echoes beyond the border, towards Maghnia, and in the tribes close to the solid mass of the Blessed-Snassen. Its qualities of sheik were then, says one, recognized by his pars and even went rependant itself near the disciples of Boutchichiyya, of which it is, it should be pointed out, to hardly move away généalogiquement.

It is by the means of the word of mount that will be made the meeting of the two branches of the family. Sidi Boumediene initially heard of Sidi Hamza Al Qâdiri Al Boutchichi which it invited at his place to check the praises that it already collected of the old men will fûqaras of the zaouïa of Madagh. It is little of time after, at the time of the funeral of one of the sisters of Sidi Hamza, that the destiny of the old sheik (it had then nearly sixty ten years) was tied definitively with that of those who will be its successors: Sidi `Abbas Qadiri Boutchich and her son, Sidi Hamza.

Sidi Hamza tells this event in the terms which follow:

“1942 are the year during which my father and me took Sidi Boumediene as spiritual Master. My father preceded me one month in practice of spiritual education. During the fourteen years when we remained close to our Master, we devoted ourselves to the acts of devotion, mainly with the reading of Coran and the invocation (dhikr). We thus, in company of Sidi Boumediene, crossed the various stages of the spiritual way.”

the tarîqa Bûtchichiyya renewed by Sidi Boumediene will evolve under its authority to a certain rigorous elitism. A word is on this subject extremely lighting:

“This Sirr, I suffered to inherit it and I would divide it only with those which of it are worthy”

Sidi `Abbas, which was eminently aware of it, was at this point upset by the meeting with its sheik who it required of him that it settles at his place, in the zawiya of Madagh, and has all his goods and richnesses. Sidi Boumediene will go even until marrying one of the young girls of its host, Lalla Zyneb.

The revival of Bûtchichiyya thus passes by a new line which recuts this time those of various Masters of the way soufie corresponding to the ways Tidjaniyya and Darqawiyya. With the result that the spiritual membership of this family is homologous with all other families maraboutic (George Drague).

Austerity of the sheik the argument to the difficulty in seizing the evolution of the brotherhood of 1942 at the end of the Fifties. Let us specify once again that the asceticism of this man is such as a great meticulousness recovers all the gestures of its daily newspaper. It takes care, for example, to wash and repriser itself its clothing, not to accept food coming from unknown, so that each one of its disciples wear the beard, etc

In the same way that the way had left the marked out paths of the Bûtchich line to be able to reappear by other branches of the family, in her turn, If Boumediene refused to choose among its sons a continuator of its teaching. It is thus Sidi Al `Abbas Qadiri Boutchich which will be seen invested task of spiritual guide of the brotherhood. besides this last explains it itself in its spiritual will gone back to 1968:

“One of the most important discussions than I had with Sidi Boumediene was in connection with the responsibility for the deposit as well as the spiritual education with which it charged me. In spite of his insistence, I refused and I excused myself near him of indicating another person more suited to him than me. It, that God has his heart, declined my proposal as a sign of confidence in me, thus I could not make differently than to assume this responsibility for liking or force; I am you by suitability. ”

Sidi Boumediene died on April 15th, 1955 after having transmitted its teaching to Sidi Al-Hajj `Abbas and Sidi Hamza. It was buried with Madagh.

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