Una caravana travessa les muntanyes de l'Atles marroquí amb la missió de conduir al patriarca moribund al poble on va néixer, en el qual espera trobar a la fi repòs. El viatge es presenta ple d'incògnites, però Ahmed i Saïd, dos vividors, asseguren conèixer el camí. En un altre lloc, potser en una altra època, Shakib, bufó entre els taxistes, és reclutat amb l'encàrrec de vigilar la caravana i assegurar que la vídua del patriarca vegi complerta la promesa de la tribu. Desorientats, hauran de superar la neu, la persecució, l'assalt i el rapte, però en un gir quixotesc, Shakib farà que «les mules volin» per a travessar les infranquejables muntanyes i transformar amb la seva fe la destinació de l'expedició.

A man (played by the filmmaker Nacer Khemir) returns home to Tunis to bury his mother. After the burial, his father gives him an "amana" to be handed to a certain Sheikh named Muhyiddin. Taken by his father's request, the man immediately sets out on an epic journey to find the long lost Sheikh and deliver the "amana." Throughout the trip, he is guided by a mysterious spiritual master and the many friends of the Sheikh he encounters along the way. As the adventure unfolds, we discover the rich life of this Sheikh and his uncompromising love for humanity. For under his teachings, different beliefs, faiths, and ways of life can only converge and become one The more we learn about Sheikh Muhyiddin, the more we understand why he is venerated across cultures and continents. Looking for Muhyiddin is a deeply lyrical odyssey into the soul of Islam through the life and work of one of its beloved mystics: Ibn Arabi

There is an anarchist essence inherent in Islam, which deserves our attention. Koranic cosmology states that a human being in the state of nature is a ‘slave (or serf) of Al-lâh, just as a sunflower is a slave of the sun, because they are organically linked. The concept of submission to a Single Reality (al- islam) does not translate into submission to human institutions, rather the reverse: it leads to a rejection of all external coercion as contrary to the nature of things. Muslims reject the limits that the market and the institutionalisation of life impose on their freedom, as an inner space in which intimacy with Creation becomes possible. The freedom that Muslims recognise is not political freedom under protection of the State, but an inner state/space that enables us to reject the world of representations, reject the fiction of power that some sheathe themselves in. This is based on idea that human beings are noble in essence, that their state of nature (fitrah) is superior to their state of culture. Ibn Jaldún says: “The political and educational order is contrary to the power of the soul because it embodies an instance of external control”.This point explains why Islam has been described as ‘mystical anarchy’. Abdennur Prado is a writer, president of the Catalan Islamic Council and co-director of the International Congress of Islamic Feminism.

Entrevista with Houria Bouteldja.

"Those who are on the road of the heart show their wounds...". Farid Ud-Din Attar. S.XI. Persia. Cd rom_interactive. Zayd Ibn Dawra 2000 Marrakesh. Collaborations: Zoubida el Bouzidi. IDEP.

The Song of the Hoopoe “Traveler who travels with no other baggage than imagination.”