As a leader of the Jazouliya, Sidi Abdellaziz Tabba'a's career was similar to that of Sidi Abul Abbas al-Mursi (d. 686/1271), the successor of Sidi Abul Hassan Shadhili (d. 656/1241), in Egypt. Like al-Mursi, he left little behind as a written legacy, preferring instead to act as an instructor for his disciples and to turn the Tariqa into a corporate institution. Also like al-Mursi, he extended the scope of his order both geographically and intellectually. This involved travelling to Fez, where he gave lectures 7on Sufism and led recitations of Dalail al-Khayrat at Madrasat al-Attarin. In Fez, he initiated the Grenadian refugee and author of Sharh rahbat al-aman, Sidi Ali Salih al-Andalusi (d. 903/1488), who founded the second urban zawiya of the Jazouliya in the Wattasid capital.

Like Shaykh Jazouli himself, Sidi Abdellaziz Tabba'a was regarded by his followers as the possessor of great spiritual knowledge and baraka. Hagiographical accounts claim that his face glowed that his face glowed with a "light" or radiance, and that merely looking at him could cause a person to be come rich. The colonial-era biographer Ibn al-Muwaqqit reports that a large crowd once gathered outside of Sidi Tabba'a's zawiya in Marrakech while the Shaykh was in retreat. When he appeared into the sunlight, his face was to radiate that it "gave birth" to five hundred saints. Traditions such as these are taken seriously in Marrakech even today. It is still believed that a visit to Sidi Tabba'a's tomb can cure both physical and mentally handicapped, who seek relief by touching Sidi Tabba'a's catafalque or by drinking water from a fountain in the tomb's courtyard. The Shaykh's tomb is distinctive among those of the other Sab'atu Rijal (the Seven Saints) because its sanctuary is marked by four iron chains, which are believed to protect the tomb from the pollution of non-Muslims. 

Sidi Abdellaziz Tabba'a's developed his own style of mashyakha (masterhood) but attached his teaching to the principles of his shyakh. These principles ultimately go back to Shaykh Abu Madyan, which are outlined in his book Bidayat al-murid (Basic principles of the Sufi path), a synopsis for disciples that have been complied by Abu Mohammed Salih al-Majiri (d.631/1216) himself. Consequently Sidi Tabba'a required the faqir to follow a fourteen step program, he himself went through after he gave the oath ('ahd)  to his Shaykh,

• Follow spiritual maters who are knowledgeable in both the exoteric and esoteric aspects of religion. This rule sets the epistemological parameters of the faqir's knowledge;

• Avoid places where prohibited things are done. This lessens the urge to sin;

• Practice self-discipline. This combats the laziness of the soul;

• Avoid the immoral, love the good, follow the Sunna of the Prophet (peace and blessing be upon him), befriend the friends of God, and be an enemy of the enemies of God;

• Practice constant invocation of God (dhikr Allah) and prayers on behalf of the Prophet  Sidna Mohammed (peace and blessing be upon him). This takes the faqir outside of the individual self;

• Never hate those with faith (ahl al-iman). This fosters unity by encouraging love for all Muslims;

• Perform the five daily prayers at their proper times. This uphold the Shari'a;

• Never sully spiritual practice ('amal) with egoism, arrogance, tyranny, or self-love in act, word, or deed. This builds character;

• Make your speech wisdom (hikma), your silence contemplation (tafakkur), and your vision delibration (i'tibar) this fosters spiritual maturity (muruwwa);

• Know that salvation (sa'ada) is in God, His saints, and the prophets of God, and that perdition is in the ego (nafs) and what arises from it. This establishes the hierarchy of spiritual authority;

• Avoid backbiting, gossip, and slander. This eliminates dissention and disharmony in the Muslim community;

• Do not love the mighty, but love the doers of good (ahl al-khayr) and be their companion. This combats elitism and wordly ambition;

• Avoid evildoers and love the poor (masakin) and the Sufis (fuqara) and be one of them. This maintains the link between spiritual poverty and social consciousness;

• Learn the knowledge that brings one closer to God. This reinforces the understanding that the only true ambition for the Sufi is hikma, the ambition to find God.

Shaykh Sidi Mohammed al-Arbi Ibn Yusuf al-Fasi (d. 1052/1637), the author of Mira't al-Mahasin (The Mirror of exemplary qualities), hints that Shaykh Tabba'a's consolidation of the activities of the Jazouliya under his direction was motivated by a desire to involve the order in regional politics. After training his disciple Sidi Abdellah Ghazwani (d. 935/1520) ten years, Shaykh Tabba'a told his pupil to go to Mohammed ibn Dawud (d. before 940/1525), the leader of ash-Shawiya Arabs, and deliver the message, "We need some fat (idam)." The tribes of ash-Shawiya were bitter enemies to the Wattasid ruler Mohammed Shaykh (d. 910/1495), who had seized Fez from the Idrissites in 876/1471. After establishing himself in Fez, Mohammed Shaykh saw his most important task to be the punishment of Arab tribes who had refused to support his accession to power. The nearest of these tribes to Fez was the Shawiya confederation. This group of Banu Hilal Arabs was hounded mercilessly by Wattasid troops and their Banu Ma'aqil allies and forced to flee westward to Tamesna, inland from present-day Rabat. The aftermath of this campaign was vividly described by Mohammed Kurrasi (fl. 950/1535), the official chronicler of the Wattasid regime,

When Sidi Abdellah Ghazwani delivered Shaykh Tabba'a's summons to Mohammed ibn Dawud, the Arab chieftain exchanged his rich clothes for the simple grab of a Sufi, turned his lance point downward as a sign of submission, and went to Marrakech, where he pledged his loyalty to the leader of the Jazouliya. Ibn Dawud was welcomed with great respect by Shaykh Tabba'a, who told him to return to Tamesna and create a zawiya for the Jazouliya in the region. A short time later, Sidi Abdellah Ghazwani was again called to his master's presence and was ordered to recruit disciples among his own tribe of Banu Ghazwan, which is located in the Shawiya between the coastal plains of northern Morocco and the city of Fez. At first glance, Shaykh Tabba'a's opposition to the Wattasids seem illogical, given Mohammed Shaykh's stated attention to wage jihad against the Portuguese. The ruler of Fez has ample reason to be concerned about the Iberian threat, for his wives, daughters, and son had all been captured by the Portuguese and held for ransom after the capture of Asila. For Shaykh Tabba'a, however, this course of events merely confirmed his belief that Mohammed Shaykh was so power-hungry that he was even unwilling to protect his own family, for it was widely held that Asila (and later that year, Tangier) had fallen only because the sultan had been more concerned with securing the throne than with defending Islam. This trade-off of Asila and Tangier for Fez was seen by the Shaykhs of Jazouliya as the lowest example of adventurism and self-indulgence. Even worse, immediately after assuming power Mohammed Shaykh had concluded a twenty-year truce with his Christian enemies. Although this pact was promoted as a way of providing breathing space for the preparation of a new offensive, it was widely suspected that its real purpose was to buy time for the Wattasid ruler to consolidate his power. Mohammed Shaykh's subsequent campaign against to Arabs of Dukkala did nothing to dispel this notion. Although hagiographical accounts do not mention the year in which Shaykh Tabba'a made his proposals to Shawiya Arabs, it is likely that this took place around 896/1490, when the sultan extended his treaty with Portuguese for another five years. 

Sidi Abdellaziz maintained a wide range of contacts with other Jazouli leaders of the region and a network of discipleship that extended from Marrakech to Fez and northward to Ghumara. Among the celebrated scholars who trached their Jazouliya initiation through him are  Sidi Ali Salih al-Andalusi (d. 903/1488 in Fez), Sidi Abdellah Ghazwani (d. 935/1520 in Marrakech),  Sidi Mhammed al-Hadi Ben Aissa (d. 933/1518 in Meknes), Sidi Rahhal al-Kush (d. after 945/1530 in Sidi Rahal), Sidi Aissa al-Misbahi (928/1513 in Fez),  Sidi Abdelkarim al-Falah (d. 933/1518 in Marrakech), Sidi Abu Hafs Omar al-Khattab (d. 943/1528 in Zerhoun), Sidi Mohammed ibn Mansour al-Sufyani, Sidi Mohammed Genoun al-Mutai and Sidi Abu Salim Ibrahim al-Zuwari (d. 961/1276).