This is the great Imam, the bright sun in the sky of Haqiqa, the heir of the secret of the Divine Essence, the helper of the Light of the Attributes, the holder of the noble spiritual aspiration, the approved characters, as well as the Muhammadan sciences, the Ahmadi seal and the Muhammadan figure, Sidi Mohamed Faouzi Al-Karkari, may Allah be pleased with him. His lineage goes back to the one without whom there would have been no existence (may the peace of Allah and His blessings be upon him). He is of the noble Idrissid descent, his ancestry goes back to the “gate of the city of Science”, our master Ali Ibn Abi Talib, may Allah be pleased with him.


He was born on a Wednesday of the year 1394 (of the hegira of his beloved ancestor), corresponding to 1974 of the Christian era, in the region of Tamsamane, located in the Moroccan Rif, whose people are known for their faith and bravery. It is in this place that he spent his childhood and youth. His childhood was marked by seriousness in all situations, not by idleness, playfulness nor laziness. He grew up normally under the guidance of his parents in religious practice. It is worth mentioning that his uniqueness was already apparent at that time. He had true visions that occurred in the sensory reality (Al-Mulk) just as he had seen them in the Malakut. He did his primary education in the city of al Hoceima…


He is neither tall nor short. His skin is white, approaching red. He has a beautiful face and his eyes have surprising vivacity. His gaze pierces. Many times my gaze met his and I felt a shiver run over my whole body! Sometimes this shiver would reach my eyes and tears would flow out of them. One can see the Light in his face, which cannot escape the one who has an inner look. Whoever sees him feels fear and whoever is with him loves him. He has left the sought-after clothes to prefer the Muraqa’a.


Language cannot describe the character of this great Imam. Words, no matter how eloquent, could not describe even an atom of his character and merits, may Allah be pleased with him. How can one describe a servant whose goal has gone beyond the two worlds, whose eyes have been lowered to anything other than his goal, whom no station attracts, no wonder distracts, and whose goal is none other than Allah, the One and none other. He is often heard saying: “If a man came to me with the four great angels, it would not trouble me…


Humility is one of his innumerable qualities. We witnessed his great humility in such a way that we ourselves, being Murids, were seized by it the first time we saw it. Indeed, he was taking the shoes of the Fouqaras to put them away. This image has remained engraved in my memory ever since. And this was the opposite of the attitude of the other Sheikh of the Zawya to whom I had pledged allegiance. Our Sheikh would be found serving his guests by himself. He fulfills his own needs. Many times we would sit with him awaiting dinner and have the water run out. He would get up on his own to fetch it without ordering us to.


He holds the reality of science in his time, and this is because he is the heir of the Khatmiyya of the Supreme Hidden Name. He speaks a high language in the knowledge of Allah, and only he who is like him really understands it. He brings out enormous knowledge from the smallest of things. When he begins to speak of a single letter, a multitude of meanings come out of it until the listener is amazed at the immensity of his knowledge. It is enough as a proof that since he is a Sheikh, he only speaks about the Ha of the Name of the Majesty. Each time he brings back a whole new understanding and a sense of subtlety. He says, “Take from me what you will. My knowledge comes from the Messenger of Allah. How much, O Murid, can you carry of divine lights and secrets? Well, I don’t get tired… as long as you don’t get tired!”…


In this aspect, he adopted the attitude of the pious predecessors, may Allah be pleased with them. His behavior provides the best example for those whom wish to follow him and have him help them fight against their carnal souls. Sidi Sheikh is known for following the Sunnah in his words, gestures and states, he also urges his companions and family to do so for he himself has tasted the bitterness of the struggle against the carnal soul. There was period of his life when he would pray all night and would fast continuously. He had taken the habit of breaking his fast with water or dirt. In fact, he used to put saliva on his finger and collect dirt with it, in order to break his fast. He used to travel long distances on foot, mentioning Allah and saying, “It is appropriate for the aspirant to try all categories of worship…


He is the one who set up his way and can therefore change it at any time. I have already witnessed this during my companionship with him. Indeed, his spiritual education changes according to the state of the aspirant. His education of each aspirant is designed to accommodate him as well as takes in consideration his limitations. This shows us that he is a renovator and not a follower. If he had been a follower, he would not have changed anything from the methods of his Sheikh. His way is the merging between the wayfaring (Suluk) and the utter rapture (Jadhb).
Rapture means the euphoria that the hearts enjoy thanks to the Light of The Beloved, a Light which pulls them towards the presence of The Beloved. This is a rapture of which the Fakir is not aware because it is subtle, and with it comes the much needed help of the Most Sweet. One can say that his tariqa is a combination of the Majesty (Jalal) and the Magnificence (Jamal).


The true “karama” is the strict following of the master of creation, may the peace of Allah and His blessings be upon him. Therefore, the servant follows his sunna outwardly and inwardly, by word, as well as by deed. It is from this source that our Sheikh drank, it is in this sea that he drowned. One of his « karamat » is that people may be entertaining some thoughts in his presence, and if there is a question among those though, Sidi Sheikh proceeds to give the answer even if the question is not verbally asked. Also, when he utters a hadith or Quranic verse, the disciple finds that a knowledge and understanding that he did not have before is effortlessly established in his heart, it is the baraka of the Sheikh emanating from him at the moment he utters these words…